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Christian Science Examined 

Socialism Reviewed 
Pentecostal Movement Tested 






BY 

FRED W. BOSTROM 



LOS ANGELES, CALIFORNIA 
1921 



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COPYRIGHT. 192! 

BY 

FRED W. BOSTROM 



DEC -3 1921 



§)CU653024 



CONTENTS 



PAGE 

Introduction 11 

CHRISTIAN SCIENCE EXAMINED 

CHAPTER I.— False Premise of Christian Science.. 17 

CHAPTER II.— Attempt of Person of Man to Study 

His Way Into the Truth 41 

CHAPTER III.— Fabrication of a "Free Moral 
Agency" 55 

CHAPTER IV.— Divine Purpose in All Things 81 

CHAPTER V.— Animal Magnetism From the Same 
Mind as Declares Against It in Christian 
Science 107 

CHAPTER VI.— Opposition of Man's Natural Mind 
to the True Way 135 

CHAPTER VII.— Difference Between the Person 

of Man and the Spirit of Truth 167 

SOCIALISM REVIEWED 

CHAPTER I. — Economic Determinism Does Not 
Determine the Utter Lack of True Co-Operation 
in Man's Mind 207 



Contents 

PAGE 

CHAPTER II.— Aspects of True Co-Operation, 
Showing the Incentives of Natural Mind to 
Come from Within Itself 233 

CHAPTER III.— False Hope in Expecting a 
Change of Environment to Bring About True 
Co-Operation ; Instead of From the Spirit of 
Co-Operation 261 

CHAPTER IV.— Man's Evolutionary Ideas Deal 
Not With the Unchanging Truth, But Merely 
With Shifting Formalities 283 

CHAPTER V.— The Human Mind Cannot Govern 

Itself, and is Led by Its Wants and Desires 303 

PENTECOSTAL MOVEMENT TESTED 

CHAPTER I.— Phantasies of the Mind 325 

CHAPTER II.— The Adversary Used as Servant 

by the Lord 345 

CHAPTER III.— Hypnotic Nature of Common 

Mind 371 

CHAPTER IV.— The Spirit of Truth Beyond Mere 

Declarations of Man's Philosophies 391 



INTRODUCTION 



In taking up the following subjects, Christian Science, 
Socialism and the Pentecostal Movement, let it be under- 
stood by the reader that the purpose is not to combat or 
antagonize them, nor it is to ridicule or find fault with 
them; but it is solely, by way of illustration, to present 
to those that have ears to hear (that is, understand) the 
difference between what the Lord Jesus taught and the 
doctrines of the false teachers, who brought out only 
what they accumulated by themselves through the im- 
pressions of their senses, the recording instrument of 
which is called the brain. 

The purpose, also, of this writing is to testify to the 
great gulf between these variant teachings, as impassable 
as that between Dives and Lazarus ; between man 's mind 
and the mind that was in Christ Jesus — which is the ad- 
verse of the human mind. 

The human mind is a full representation of "the tree 
of the knowledge of good and evil," of which the whole 
world feeds. This is the tree of which God said, ' ' In the 
day that thou eatest thereof thou shalt surely die." It 
is the antithesis of the tree of life, which is the Lord 
Jesus Christ and eternal life. 

The human mind puts the question : ' ' What kind of 
tree is the tree of the knowledge of good and evil?" 
That tree characterizes the person of man ; and its roots 
are in his personal mind. Peoples and nations are con- 
cerned over this very thing; which is, their ideas of 
good and evil. All the divisions of men are brought 
about by this question of good and evil. 



xii Introduction 

The human mind is a register of good and evil im- 
pressions. This mind would subvert in its own imagin- 
ings the tree of life — which is to take it away, and leave 
the truth in its stead. 

The tree of the knowledge of good and evil, with its 
opposing qualities, would save itself, and give itself 
gifts; but this is counterfeit salvation, and these are 
spurious gifts; not gifts in righteousness from the im- 
manent God. However, the Almighty sees to it that the 
tree of the knowledge of good and evil plays a part as 
a servant, though it has the mastery of men until it is 
brought to its end, when the fullness of Christ appears. 

The ideas of the human mind are fatuous, coming as 
they do from the impressions of effects; which are but 
shadows, that disappear in the light of the truth. 

For the effect can never know the cause, which is spir- 
itual : the shadow can never know the light before the 
face of which it must disappear. 

In touching upon the various doctrines treated of in 
this book, we will not go into the details of their respec- 
tive tenets; but it will be expedient to deal with some 
of those tenets, to show where, in the main, they differ 
from what the Lord Jesus Christ taught. 

Man, through the moods of his mind, tries to give 
himself a gift, through the process of study, but the per- 
sonal self cannot give itself the "gift of God," which is 
above all gifts. "For by grace are ye saved, through 
faith ; and that not of yourselves ; it is the gift of God. ' ' 

At intervals we shall digress from a particular phase 
of a subject, merely for the sake of a purpose which 
does not concern itself with any doctrine in particular. 
Neither does it malign knowing that all things exist for 
a purpose, and that even he whose name is the ' ' devil, ' ' 



Introduction xiii 

is also a servant of the Lord. For the Adversary can 
only do what he is permitted to do; and the Lord will 
bring his works to an end in due season. 

God raised up Pharaoh as a taskmaster and a chas- 
tiser of His children. He also said : i ' I have broken the 
arm of Pharaoh, King of Egypt." He raised him up 
that He might show forth His own glory in what He 
accomplished through him. 

"To the pure, all things are pure." The disciple is 
weaned from the supercilious senses, and has to go 
through the furnace of affliction, in order that the pure 
gold of godliness might appear. 

The following terminology, "common mind," "human 
mind," "mind of man," "personal mind, "the tree of 
the knowledge of good and evil," "natural mind," 
and "senses of man," also terms of like nature, will be 
used to designate the person of man, as the converse of 
"the mind of Christ," "truth," "Lord" and terms 
synonymous. 

Again, in dealing with the subjects impersonally, the 
rdivergence will not be from what is imminent. For it 
makes no difference as to the subject, if it is based on 
the human mind, it will be found to have been ' ' weighed 
in the balances and found wanting." And the human 
mind will be found to be running counter to and not 
parallel with the mind of Christ. 

Coming again to the ' ' tree of the knowledge of good 
and evil," the human mind strives for the "good" of 
that tree ; which is but another branch of the same tree, 
the one called "good" and the other "evil." 

Man cultivates that tree; but it only makes a white 
life on the outside, a veneered side ; and the beatitudes 
of the truth are but turned into platitudes of the human 
mind by that culture. 



xiv Introduction 

The personal mind continues its work of pruning the 
tree, cutting off all the evil branches and leaving only 
the good, so that it will be ready to bear fruit. 

That tree appears like the truth to man's mind, for 
being an imitation of the tree of life it veritably de- 
ceives him. 

To the natural mind this tree, which is the opposite 
of the truth, is ' ' a tree to be desired to make one wise, ' ' 
but contention, division and strife are its fruits. The 
pruning process is merely the cleaning of the outside of 
the cup and the platter. 

In truth, there is no fault to find with any manifesta- 
tion to those given to see the purpose of it, for there is an 
Almighty God that is able to take care of His own work. 

There is nothing superfluous, whether it be a delusion 
or a hearing of the word ; whether it be a vessel to honor, 
or one to dishonor; they must all continue until their 
appointed time comes to receive what is due them. 

That which is of the nature of shadows remains in the 
dungeon-darkness of the personal mind of man until it 
fades away, through the searchlight of Truth being 
turned upon it. 

The human mind quibbles over terminology, but all 
that have ears to hear will hear (understand) that the 
spiritual is not gained by the personal study of the 
literal. 

Those that understand are beyond the book-stage; 
they have the truth implanted within them, and are 
themselves living epistles. 

A book records the testimony of heavenly things, but 
the testimony is not that which it testifies to ; any more 
than a sign of the truth is that to which it points. 



Introduction x\ 

Therefore the disciple has to go beyond the symbology 
of things seen (which are temporal), to the unseen, by 
the mind and senses of man — which is eternal. 

The spiritual is invisible; that is why it is only vis- 
ible within, as the word implies. In truth, it is not "Lo, 
here!" — in this organization, or "Lo, there!" — in the 
study of that book; for "the kingdom of God is within 
you;" and it does not come by the observation of the 
personal mind. 

Study of the literal is the procedure of the human 
will and falls far short of the goal — truth; indeed it 
travels in an opposite direction. They that get their 
learning by their own efforts are "ever learning, and 
never able to come to the knowledge of the truth." The 
cultivation of the human mind and senses is cultiva- 
tion of the tree of the knowledge of good and evil ; it is 
a pruning process, non-conducive to its becoming the 
tree of life. 

"The ax is laid unto the root of the tree," as Jesus 
said. This is annihilatory only of that which must be 
lost — the son of perdition, who cannot be saved, but from 
which we are saved. 

The manifestation of shadows, evanescent of nature, 
goes when the truth appears in fullness — the effect being 
swallowed up in the cause. 

When a disciple is given to know the truth in part, 
it is inherent in him — not understood outwardly in the 
symbol by looking at it, but by looking through it, for 
he is the beholder. 

That which is true inheres spiritually within; it is 
not visualized by the sense of sight. It is not in what the 
person of man calls ' ' reason ; ' ' neither is it in black-and- 
white ; nor in the rubric of the writings. It is not an ex- 
planation verbally or in writing. It is beyond the realm 



xvi Introduction 

of symbols; but it is what they represent. It is the 
Spirit bearing witness with our spirit — which is the same. 

It is the "One God and Father of all, who is above 
all, and through all, and in you all" — the Lord God 
Omnipotent. 

These pages are submitted, not for the approval of the 
human mind, but for those able to receive the message. 



Christian Science Examined 



CHAPTER I 

False Premise of Christian Science 



The matters most deceptive in Christian Science, to 
those who accept it as true, are its "signs following," 
and apparent lack of contradictions; but he who is not 
a neophyte and understands the adverse nature of the 
human mind to ' ' that mind which was in Christ Jesus, ' ' 
sees it for what it is, and is not deceived. 

The followers of the different religious denominations, 
including Christian Science, take the sayings of Jesus 
from the basis of the human mind (not the Divine), and 
the outcome is contention, division, strife. 

From the basis of that mind a man cannot agree with 
himself, nor can he harmonize with his neighbor; and 
many a man who has studied Christian Science for years, 
supposing he was following the straight way of truth, 
has been going by the ups and downs of the deviating 
courses of his own selfish mentality. 

The "good" side of "the tree of the knowledge of 
good and evil," referred to in the Introduction, is well 
represented in this doctrine (the "good" and the "evil" 
of that tree are akin and correlated) ; but it is the so- 
called good of that tree that would deceive the very 
elect — were that possible. 

Christian Scientists are taught that there is no real- 
ity in sin, sickness, disease, or death ; and that their work 
consists in losing sight of evil and knowing only good. 



18 Christian Science Examined 

The position would be well taken if the statement was 
made from the basis of truth ; but it is the human mind, 
or the tree of the knowledge of good and evil that makes 
that declaration, as the fruit of it shows. 

This tree is trying to save its ' ' good ' ' self and do away 
with its "evil" self; but the good and the evil are two 
branches of the same tree — of which God hath said : ' c Ye 
shall not eat of it, neither shall ye touch it, lest ye die. ' ' 

What is called the "good" side of the tree of the 
knowledge of good and evil, is that which imitates the 
"tree of life;" but an imitation is a counterfeit, and 
that is what the good of this tree is, a counterfeit. The 
human mind has all along imitated the sayings of Jesus 
and the things that He did; and that mind, being de- 
ceived, cannot see that an imitation is a counterfeit ; and 
the more closely it resembles the original the more a de- 
ceiver it is. 

Christian Scientists are taught to study thoroughly the 
letter and imbibe the Spirit, as a means of making rapid 
progress along the line of their teaching. But right here 
is where the followers of this doctrine are revealed as 
using the human mind wholly as a premise from which 
to start ; for study is altogether of the human mind. 

The pabulum of the human mind is not that which is 
of true principle; nor does knowledge of truth come 
by exerting the mind and its senses, which are always 
1 ' anti ' ' the spiritual and causative ; because the summa- 
tion of the mind and senses is what constitutes the be- 
lief in limitation. 

The senses, taken for what they are — servants, instead 
of masters — serve a good purpose ; but the man who is 
deceived is under their mastery; still, through their in- 
strumentality, and as yet in subjection to them, the dis- 
ciple begins to learn obedience, through the sufferings 



False Basis of Christian Science 19 

they impose; and thus at last he is weaned from the 
seeming rest in that in which there is no real rest. Then 
it is that he begins to gain the mastery of his mind and 
senses, and the work of the Lord is seen at this stage to 
be in righteousness. 

Christian Science comes in the role of the great eman- 
cipator; but it has the personal mind for its starting 
point, which is the seat of delusion and superstition. 
The deceiver comes to point out the deceiver, thus di- 
verting suspicion from himself; and he does it by pre- 
senting himself in the name of Truth. But the fruit 
shows that he denies the same thing that he affirms; by 
saying one thing and doing the opposite. 

The truth does not deny and affirm ; neither does it go 
around exhibiting itself to the human mind. It is that 
which is " above all, and through all, and in you all." 
"A city that is set on a hill cannot be hid." It is the 
personal mind of man that denies and affirms; and it 
reveals itself a house divided against itself, which shall 
not stand. The denial of evil and the affirmation of 
good, in Christian Science, is from that house divided 
against itself; and its followers are ''ever learning and 
never able to come to the knowledge of the truth ' ' — from 
that standpoint. 

To deny one thing and affirm another already sets up 
the implication of a house divided against itself. In 
God there is no evil to deny; Christian Scientists affirm 
this, but their methods deny it. The human mind is the 
strength of evil; but, "to the pure, all things are pure." 
The personal mind does not see the import of things 
seen, nor their symbology. It would cast out the figura- 
tive as evil ; and that is merely its thought about it — but 
the evil or ignorance is in the human mind, but cannot 
be cast out by that mind. 



20 Christian Science Examined 

The figurative is the symbol of the spiritual and per- 
manent ; but the human mind and body conjoin, figura- 
tively speaking, and from that it does not know its own 
nature, nor what it represents. It therefore sets up the 
figurative, in its own imagination, in place of that of 
which it is merely emblematical. This is where the idol- 
atry of the human mind has led it astray and caused it 
to worship its own imaginations ; and, for the most part, 
mentally engraven images. The human mind would put 
up the sign in place of that which it denotes, or points to. 

There is a healing that is healing indeed, and it makes 
the subject of it every whit whole ; but the testimonies of 
healing in Christian Science, and the demonstrations 
over want, do not make the illusions of them any less 
feasible to him who sees them for what they are. He 
also knows that they are brought forth for a purpose, as 
the mind and senses of man must be appeased in their 
delusions. 

Christian Science claims that spiritual understanding 
is the main thing, and its followers aspire to acquire that 
understanding, but the main characteristic of the human 
mind is to look for outward signs. Through what ' ' Sci- 
entists" call "prayer" they are continually visualizing 
physical healings, and demonstrations over the lack in 
material things. This is the prayer of desire, and desire 
is called "prayer" in Christian Science. This is the 
opposite of the prayer of faith; for in the latter the 
"evidence of things not seen" is had — not seen by the 
mind and senses of man, with his desires. It is the know- 
ing that the Father is aware of "what things you have 
need of ' ' before He is asked for them. 

Healing of disease is only an incident in the truth, 
and comes through being "absent from the body and 
present with the Lord. ' ' Christian Science says as much 



False Basis of Christian Science 21 

as that, but being based on the mind of man it only imi- 
tates the real healing. 

The human mind makes great claims when in earnest 
mood, and its forensic faculty waxes eloquent over its 
many blessings ; but physically mental they are, and not 
spiritual. For when the storms of the senses arise then 
comes the test which shows whether the foundation is of 
sand, carried about by every wind of doctrine, or whether 
it is the structure of truth built upon the solid rock — 
an unperturbable foundation. 

The Lord Jesus showed the difference between man's 
doings and God's in the following language: "There- 
fore whosoever heareth these sayings of Mine, and doeth 
them, I will liken him unto a wise man, which built his 
house upon a rock: and the rain descended, and the 
floods came, and the winds blew, and beat upon that 
house; and it fell not: for it was founded upon a rock. 
And every one that heareth these sayings of Mine, and 
doeth them not, shall be likened unto a foolish man, 
which built his house upon the sand: and the rain de- 
scended, and the floods came, and the winds blew, 
and beat upon that house ; and it fell : and great was the 
fall of it." 

In referring to the man of the senses, Jesus said: 
"This people draweth nigh unto Me with their mouth, 
and honoreth Me with their lips; but their heart is far 
from Me. But in vain they do worship Me, teaching for 
doctrines the commandments of men." 

The things that are seen by the mind and senses are 
not cognized as symbols of the glorious truth and the 
durable riches back of them, because man's mind and 
senses are of like nature with them: the unseen, to the 
senses, is the invisible; but is visible within the under- 
standing. 



22 Christian Science Examined 

The human mind is opaque and so cannot receive the 
light; but there is an irradiation that seems to the imi- 
tative human mind as the true light. 

"For the invisible things of Him (God) from the 
creation of the world are clearly seen, being understood 
by the things that are made, even His eternal power and 
Godhead ; so that they are without excuse. ' ' 

The things that are made and the things seen are tem- 
poral; the unseen are the eternal — the unseen by the 
mind and senses of man. All types and shadows disap- 
pear in the illumination — which is the light of under- 
standing, and is identical with ' ' the light which lighteth 
every man that cometh into the world. " 

Christian Science employs the trimming process — it 
prunes the tree ; but that is of the nescience of the human 
mind. It cuts off all the dead branches that the tree ma,> 
fructify and bring forth that which to the personal mind 
appears like the reality. The Christian Scientist's idea 
and endeavor is to lose sight of the evil and know only 
the good. In this he will be found to have everything — 
everything but the life! 

Herein lies the difference between Christian Science 
and truth: in truth, it is not a process of pruning or 
trimming the tree; but, "the ax is laid unto the root of 
the tree" — if you eat of it, "ye shall die." 

The Lord Jesus said : ' ' Whosoever liveth and believeth 
in Me shall never die." This is the tree of life. 

The fruit of "the tree of the knowledge of good and 
evil" is ripened in the human mind, and dissensions arise 
in men's minds concerning the various brands of good 
and evil. But the tree of life was there, and that is 
what the sons of God partake of, and by partaking of it 
live for ever. 



False Basis of Christian Science 23 

The disciple partakes of the tree of the knowledge of 
good and evil at first, in order that he may learn obedi- 
ence by the things that he suffers; such shall die; and 
the dying process is indispensably necessary. It is a 
1 ' dying daily ; " a dying to the selfish self ; that when the 
dying process is finished he may awake in newness of 
life. For "whosoever (said Jesus) will save his life 
shall lose it; but whosoever shall lose his life, for My 
sake and the Gospel's, the same shall save it." He who 
was a full Representative of the life which is eternal, de- 
clares: "If any man will come after Me, let him deny 
himself and take up his cross daily, and follow Me." 
The "cross" is an instrument of death to the personal 
which would circumscribe and subdivide that which is 
a unit and complete — "with "Whom is no variableness, 
neither shadow of turning." 

The ' ' denial ' ' the Lord speaks about is not the denial 
of the Christian Scientist, whose denial is, the (so-called) 
good self denying the (so-called) evil self. In truth this 
is no denial, properly speaking. The whole self has to 
go! The shadow must disappear in the light of the 
truth. "Whosoever he be of you that forsaketh not 
all that he hath, he cannot be My disciple." 

The words that Jesus spake cannot be reecived by the 
human mind ; for ' ' the letter killeth, ' ' that is relatively, 
to the natural man; and the literal is all that man's 
mind deals with. No man can, of himself, deny him- 
self, nor forsake all that he has. It is evident to every 
disciple with experience, that the sordid self cannot for- 
sake itself — that is the Lord's work, which He accom- 
plishes for us and in us. 

The selfish mind of man is averse to the truth, which 
appears to it like the reverse of truth. The truth 's work 
is to take away that diminutive mind, when it has served 



24 Christian Science Examined 

its purpose. "As it is written, I have made thee a fa- 
ther of many nations; before Him whom he believed, 
even God, who quickeneth the dead, and calleth those 
things which be not as though they were." 

There are not two sides to the tree of life — which is 
the Lord Jesus Christ ; but the other tree represents the 
double-minded man — who is unstable in all his ways. 

Christian Scientists declare for the good, especially 
when the evil is trying to hold sway in their conscious- 
ness ; but that good is not the goodness which is of God ; 
it is from the same source, the same tree the evil is from ; 
and the two branches of that tree are nourished from the 
same root. 

The good of this tree would deceive more than the 
evil, for it comes cloaked, hiding with a smooth exterior 
its ulterior motives; it is self-righteousness, which con- 
siders itself right and judges others. 

That is why it is that publicans and harlots will go 
into the Kingdom of God before those in that condition ; 
for the plight of the former is open to the world, and 
to themselves in measure; while the one that deceives 
the human mind (that is already deceived) comes with 
a white life outwardly. "Woe unto you, scribes and 
Pharisees, hypocrites ! for ye are like unto whited sepul- 
chres, which indeed appear beautiful outwardly, but are 
within full of dead men 's bones, and of all uncleanness. ' ' 

From the personal standpoint, as opposed to the spir- 
itual, it is "many men, of many minds," and it is their 
ideas of good and evil that bring about all the dissen- 
sions, contention, division and strife in the world. 

The Christian Scientist does not see the Divine pur- 
pose in all things, especially that which he looks upon as 
baneful ; for it is those very things that finally are used 
as means of exposing his own false idea of good. 



False Basis of Christian Science 25 

The human mind thinks it has that which tends to edi- 
fication, when the good side comes with seemingly ben- 
evolent motives, which are hidden to itself; this shows 
its delusive nature, for it is deceived and being deceived. 

The chief characteristic of man's mind is- to set up 
something else, other than that which is true ; but in the 
truth there is no place for a lie. Truth reveals the lie 
by turning on its manifesting light. There is no light 
and darkness in the truth ; no negation with its denial or 
affirmation. Its light makes naught of the darkness. 

The personal self is that which is to be denied; but 
that denial is not accomplished by the human mind. 
That good work is brought about by the Lord. Self acts 
as a master of man, but it is the servant of the Lord; 
for it is by that self that "whom the Lord loveth He 
chasteneth, and scourgeth every son whom He receiveth. ' ' 

The main point, relative to the question in hand is, 
that the self cannot deny the self. If it could, then there 
would be a basis in fact for Christian Science. It is the 
Lord 's work, from beginning to end. We have to be put 
into the self before we can be taken out of it. And after 
it has served its purpose the Lord 's work is seen. 

The tree that the deceiver tells us to eat of does not 
lay the ax at its own root. It would lay the ax at every 
other root than its own. It does not deny itself, for that 
is the self of it. When the self is denied it is the work 
of the truth — in which there is no transition from one 
state of mind to another in the so-called good and evil. 
What is called the self is a denial of the Lord and that 
denial is only to be found in the human mind. 

Satan does not cast out Satan; but he comes in the 
guise (or the disguise) of the One who does. Satan is 
in his own house, in the house divided against itself, 
which is brought to desolation. He lives in this divided 



26 Christian Science Examined 

house of the knowledge of good and evil — which is the 
personal mind of man, where all the vices and devices 
that are of him are hatched. 

The lie is impertinent to the truth, in the sense of hav- 
ing power, for when the truth about it is revealed its 
pretended power hies away. 

From the true basis, the evil is not culled from the 
mind and senses, leaving only the good (this is the Chris- 
tian Science method), but the evil and the good of that 
mind are revealed for what they are — as being a lie. 

The deceiver comes apparently perfect in wisdom and 
beauty: that is how his deception is covered to the hu- 
man mind. ' ' Thou art the anointed cherub that covereth ; 
and I have set thee so : thou wast upon the holy moun- 
tain of God; thou hast walked up and down in the 
midst of the stones of fire. Thou wast perfect in thy 
ways from the day that thou wast created, till iniquity 
was found in thee." (The human mind, with its in- 
creased knowledge, is deceived by that very knowledge.) 
" Thine heart was lifted up because of thy beauty, thou 
hast corrupted thy wisdom by reason of thy brightness : 
I will cast thee to the ground, I will lay thee before 
kings, that they may behold thee." 

The Christian Scientist speaks of "declaring the 
truth," The truth is not a declaration; it is over all. 
Truisms, in the form of declarations from man's senses, 
are turned into a lie by calling them the truth; for by 
that method something less than the truth is set up in 
place of the truth — which is spiritual. 

The truth does not require the approbation of the hu- 
man mind. That mind always misapplies the sayings of 
truth. It would make that literal which is spiritual. 
Ergo: it is in the application where the human mind 
fails. 



False Basis of Christian Science 27 

The question will arise in man's mind: "But does 
not the truth come step by step ; and by degrees ? ' ' Yes ; 
but only by taking the first step first, the rest being 
concatenated in regular order. 

All a man's doings are subject to the Lord, whether 
the man is cognizant of it or not. He can only go so far 
in his own imagination, until a halt is called. 1 1 But even 
the very hairs of your head are all numbered ' ' ; and the 
sparrows are subject unto Him, so that not one can fall 
unless it is let fall! " Known unto God are all His 
works from the beginning of the world." 

The law of the mind of man, which is under the super- 
vision of the Lord over all, is the law of the schoolmaster, 
to bring us unto Christ. But we are to graduate from it, 
to go through with it, and thereby come out of it. The 
self is denied in this, through the ministration of the 
Lord. 

The suffering is ' * the cross ' ' that the human mind puts 
on one by perwAssion. It is hard to bear, for it is an in- 
strument of death to self. It is a daily dying to the lie ; 
&nd, consequently, an awakening to the knowledge of the 
truth. Paul said : " I die daily, ' ' referring to this very 
point. This he said while he was yet in his tabernacle. 

The cross is an incubus to the human mind ; therefore 
a man wants to get around it, instead of under it — by 
talking of the Lord's footsteps, in place of walking in 
them. No man can of himself deny himself, rather, he 
denies the cross ; and that is not the way to gain life. 

What man calls his life is his personal idea of life — a 
form of life. This is how the man gets his "form" of 
"godliness"; and denies the "power" of the Lord of 
lords and King of kings. A disciple is saved in that life 
which is eternal. 



28 Christian Science Examined 

What is called "human life" is but an evanescent 
form of life. This life is lost by taking up the cross 
daily. It is to die to the personal form of life, and 
awake to newness of life, while yet in this temple, arid 
sojourning with the brethren. 

When the subject of life is broached, the human 
mind takes it that it means the life of a physical body 
only, but the physical body is not life, and Jesus re- 
ferred to that when He said : ' ' Follow Me ; and let the 
dead bury their dead. ' ' Taking up one 7 s cross, with the 
suffering it entails, is what weans a man from temporal 
things, and causes him to "look unto the Rock whence 
ye are hewn. ■ ' " And as Moses lifted up the serpent in 
the wilderness, even so must the Son of man be lifted 
up ; that whosoever believeth in Him should not perish, 
but have eternal life. For God so loved the world, that 
He gave His only begotten Son, that whosoever believ- 
eth in Him should not perish, but have everlasting life. ' ' 
(The mind of man, in its self -righteousness, condemns 
that which does not meet with its approbation.) 

' ' For God sent not His Son into the world to condemn 
the world; but that the world through Him might be 
saved." (The personal mind cannot believe in that 
which is its converse.) 

' ' And this is the condemnation, that light is come into 
the world, and men loved darkness rather than light, be- 
cause their deeds were evil. For every one that doeth 
evil hateth the light, neither cometh to the light, lest his 
deeds should be reproved. ' ' 

The Lord Jesus is ' ' lifted up ' ' above the wilderness of 
the human mind, as Moses lifted up the serpent in the 
wilderness; it is a looking beyond the mind and senses 
of man. The human mind does not think of that which 



False Basis of Christian Science 29 

is beyond; but the illimitable law of cause is beyond 
(back of) the effect — the impressionable mind. 

"The head is Christ" ; but the carnal mind apparently 
travels in a circle of its own. "And He is the head of 
the body the church: Who is the beginning the first- 
born from the dead: that in all things He might have 
the pre-eminence." 

The senses can only contact things without ; they sim- 
ply get the appearance, and not the very image, of what 
they see. The visualization from that basis is entirely 
according to what is already in the mind and senses. All 
that the senses see is of their own nature, and never the 
cause of things, which is invisible to the senses ; that is, 
visible within the disciple's understanding. 

The senses of man regard the things that are seen, 
which are temporal, occupying themselves with effects; 
they look at the effect, instead of through it, for the 
cause, which is spiritual and intangible to the senses, 
hence invisible to them. 

We here see, and it is evident to all those who can re- 
ceive it, that the things that are made are a sign of the 
reality back of them, which are indiscernible to the 
senses, i. e., are seen not by those senses ; but by looking 
beyond them in understanding of what the sign stands 
for, to comprehend that which is invisible to the senses 
but tangible in understanding. In this, the hearer is 
enabled to arrive at the spiritual. 

From the basis of the human mind a man is not a 
free moral agent, as the leaders of the various denomina- 
tions teach their followers he is. If he were then would 
Christian Science has some ground for its teaching in 
fact ; but he is not. (We are speaking of him that does 
the studying in Christian Science, and is seemingly free 
to make choice between the good and the evil.) The man 



30 Christian Science Examined 

is a bound agent, from that standpoint; for the good 
that he makes choice of is from the same tree that pro- 
duces the evil, and it is only another relative term for 
the same thing. 

Man is not made free by declaring he is, nor by deny- 
ing one thing and affirming another; he is "ever 
learning, and never able to come to the knowledge of the 
truth" by that means. 

Following is a statement Christian Science interposes 
in reply to certain critics insofar as discussion is con- 
cerned : ' ' It is not the purpose of Christian Science to 
'educate the Idea of God, or treat it for disease,' as is 
alleged by one critic. I regret that such criticism con- 
founds man with Adam. When man is spoken of as made 
in God's image, it is not sinful and sickly mortal man 
who is referred to, but the ideal man, reflecting God's 
likeness. ' ' 

It is not a question of the truth, or falsity, of the above 
expressed statement, and others, made by Christian Sci- 
ence, that is under consideration : the salient feature is : 
From what foundation is the declaration made — the Di- 
vine, or the human ? The fruit shows that it is the latter ; 
and the falsity of the foundation is shown in the Chris- 
tian Science method of acquiring knowledge — studying 
with the human mind. 

The Christian Scientist shows, by implication, to him 
able to receive it, that by his denying and affirming he 
cannot reach up to the saying, "created in God's im- 
age ' ' ; because the incongruity is in the human mind, and 
not in the saying. 

Man will never gain the mastery over his mind and 
senses by declarations from the very mind to which he 
is in subjection. 



False Basis of Christian Science 31 

The Christian Scientist represents the ''first man 
Adam," who was made a "living soul," declaring that 
he is the "last Adam," who was made a "quickening 
Spirit, ' ' but this metamorphosis is had from the man of 
the senses, before he has run his necessary course, pre- 
liminary to the disciple's awakening into life. It is 
the work of the deceitful mind. 

Christian Science speaks of another man, (the real 
man) instead of the "Adam" man, but it is the person 
of man testifying to that in Christian Science, as is evi- 
denced by the methods which bring about its followers' 
acquisitions, therefore their testimony is not reliable. 

The Christian Scientist denies the ' ' first ' ' Adam : this 
is the first Adam denying himself ! But the denial is of 
the Lord, not according to the person of man's idea of 
denial, but as in the light where there is no shadow. 

"The first man, Adam," who is the figure or man of 
the senses, tries to set himself up in place of the last 
Adam, the quickening Spirit. The figure wants to pass 
itself off for the finished work, the completed fact. 

Suffering is the chief agent that the Lord uses to 
bring about the denial of the first Adam. Growth in 
grace does not take place through choice of our per- 
sonal will, but only in proportion as our will is taken 
away, and it is in the same degree that we realize that 
we can do nothing of ourselves. 

Taking the testimony of his personal mind, a man 
thinks that he is a separate entity; but all is one, or the 
cosmos would not cohere. 

Man's idea that he is a free moral agent has conten- 
tion, division and strife for its fruits. Each man's 
choice, from that basis, conflicts with the others. The 
fruit of the Spirit does not rest on the wiles of the hu- 
man mind; some of whose fruits are: idolatry, hatred, 



32 Christian Science Examined 

variance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunkenness and revellings; but 
the converse of the fructification of the personal mind 
is: love, joy, peace, long suffering, gentleness, goodness, 
faith, meekness, temperance: against such there is no 
law. 

There is "no law" against the truth; but one law of 
the human mind is against another law of that mind, 
ad infinitum; but there is a purpose in these things. 

Life permeates all; and that which is figurative ap- 
pears separated and divided, from the human-mind 
viewpoint. The manifestation is not that which is the 
author of it: the man that appears separated is a mem- 
ber of the one body. This accounts for the diversified 
gifts of God through all the members, each member 
having his own proper ability. "And there are diver- 
sities of gifts, but the same Spirit. And there are dif- 
ferences of administrations, but the same Lord. And 
there are diversities of operations, but it is the same God 
which worketh all in all." 

The human mind can never come into a knowledge 
of the oneness — that we are members one of another. 
The troubles among men are the result of the human 
mind's idea that each member is separated from the 
rest; as "If the foot shall say, Because I am not the 
hand, I am not of the body " : it is this that causes the 
whole body to suffer. "For as we have many members 
in one body, and all members have not the same office, 
so we, being many, are one body in Christ, and every 
one members one of another." The disciple of truth 
does not die. What the natural man calls life is but a 
form of life that passes. The disciple is in the life 
which is eternal, without beginning and without end. 



False Basis of Christian Science 33 

The human mind brings forth a heterogeneous mass 
of contradictions, along with affirmations; and its de- 
nials are like the clay replying to the Potter. ' ' Nay, but 
O man, who art thou that repliest against God? Shall 
the thing formed say to Him that formed it, Why hast 
Thou made me thus?" 

The ' ' clay ' ' does not see the end from the beginning ; 
yet it is visualized by the Potter. The personal mind 
has to run its course ; but the truth works in man from 
a small beginning, yet the latter end is great. The man 
of the senses is impatient of waiting, and he would have 
what he wants instantaneously; nevertheless he is not 
given the true and lasting riches until that which he 
seems to have is sequestered, and the disciple has paid 
with obedience what the truth exacts in the way of 
suffering. 

The person of man does not know that every mem- 
ber of the body is just where it belongs — where the wis- 
dom of God has designed it should be ; but man 's head, 
which dictates by permission, would have all the other 
members like itself, in which case there would not be 
any hands or feet: the human mind is the faultfinder. 
But, in verity, the head of all the members is Christ; 
and He is not the person of man, but the Spirit of 
truth. 

A man can only receive the truth in proportion to 
the taking away of what he already has of seeming truth 
— what seems truth to him; then the formation of 
truth takes place within him. It is not a formality, 
after the fashion of the senses, but it is a positive 
growth. 

"But it is good to be zealously affected always in a 
good thing, and not only when I am present with you. 
My little children, of whom I travail in birth again 



34 Christian Science Examined 

until Christ be formed in you." Growth to a certain 
point is not limited — is not all that is possible: there 
is no stopping which would mean stagnation. "For the 
earth bringeth forth fruit of herself; first the blade, 
then the ear; after that the full corn in the ear." The 
process of growth has for its end the turning over of 
a new life, and not a new leaf. 

"But when the fruit is brought forth, immediately 
he putteth in the sickle, because the harvest is come. ' ' 

The man of flesh is not a replica of life which is 
eternal ; the cross brings death to that man, that the 
disciple may issue forth into the life that does not begin 
nor end. 

The ambition of the man of the senses persuades him 
into the belief that he can be superior to his fellows, 
and thereby he can cause them to look up to him. ' ' That 
which is born of the flesh is flesh; and that which is 
born of the Spirit is spirit. Marvel not that I said 
unto thee, Ye must be born again." 

When a man entertains the idea that he is a free 
moral agent, according to the common acceptation of 
the terms, he busies himself trying to straighten out the 
mistakes that he thinks the person of man and the 
Lord have made; not being aware of his own mistake 
in attempting to interfere with the work of the Lord. 
However, it is but natural for him to do this. 

The Lord has made no mistakes about His children; 
and a man is deceived to the extent that he thinks he 
can do something of himself, by his personal ego. He 
is doubly deceived if he accomplishes something after 
his own devising. He may think that what he is doing 
is the Lord 's work, in righteousness ; but it is a " strong 
delusion" that comes from being astray in a by-path 
of his own illusions. 



False Basis of Christian Science 35 

That he may believe a lie, and be damned. This 
condemning is an obstruction; it is a man standing in 
his own way, thinking he can do something of himself, 
when even Jesus could do nothing of Himself, accord- 
ing to His own testimony. "Then answered Jesus and 
said unto them, Verily, verily, I say unto you, The 
Son can do nothing of Himself, but what He seeth the 
Father do: for what things soever He doeth, these also 
doeth the Son likewise." 

The mind of man tries to attain to the spiritual by 
the literal; but that which bears testimony is not that 
of which it testifies. ' ' But the natural man receiveth not 
the things of the Spirit of God: for they are foolish- 
ness unto him; neither can he know them, because they 
are spiritually discerned." 

The man of the five senses does not understand 
earthly things. Jesus, referring to this, said: "If I 
have told you earthly things, and ye believe not, how 
shall ye believe, if I tell you of heavenly things ? ' ' 

The human mind cannot take cognizance of the para- 
bolical and symbolical. It gazes at manifestations, but 
cannot look to what is beyond manifestations. The man 
of the senses can discern the face of the sky; but he 
cannot discern the signs of the times. His discernment 
is of appearances only; the intrinsic reality eludes him. 
A parable is with him always and only a parable. Its 
signification is not perceived by him. 

The adherents of the differing sects take the parables 
of Jesus and call them the truth, thereby putting the 
parable, or comparison, in the place of what it stands 
for. Thus they substitute the parable, or illustration, 
for the truth itself. But Jesus said: "It is the spirit 
that quickeneth; the flesh profiteth nothing: the words 
that I speak unto you, they are spirit, and they are 



36 Christian Science Examined 

life." This saying is no parable, but the Lord God 
Omnipotent is talking; from Whom comes every good 
and every perfect gift. There is nothing to compare that 
to; it has no equal of substantiality, and is superior 
to everything that the man of the senses can think. 
Said Jesus: "Heaven and earth shall pass aw^y, but 
my words shall not pass away." The manifestation 
shall pass away, but that which caused manifestation 
shall not pass away — for it is without beginning of 
years or end of days. 

That which is of sentient nature can never know the 
cause — Spirit. The senses are contiguous to it, but 
only as shadow; which is merely a sign or testimony 
of what casts it. Man by his intellect tries to spirit- 
ualize his own materialistic concepts. In truth, the 
word "spiritualize" is superfluous. For the Spirit 
is not, cannot be spiritualized. The shadows of the 
human mind still continue to ape the truth. 

The phrase "the human mind" also includes the 
senses, and whether it is claimed that there are five or 
more, it does not affect the truth: number is nothing 
of itself. It is what they constitute, or comprise, what 
they culminate in; the Spirit of truth is one and it in- 
cludes all. Man's mind is the foundation of all the 
false personal obsecrations, and the followers of the 
creeds are obsequious to their leaders, who give them a 
stone, instead of bread. 

The man of the senses wants to be seen of his fel- 
lows; therefore he makes display of himself and his 
actions to the eyes of the world; thus revealing his 
proud and perverse character. That which he declaims 
is a momentary exalted state of the human mind, 
through which the arch-deceiver does his work. Lead- 



False Basis of Christian Science 37 

ers who have most of this worked-up erroneous exalta- 
tion are the ones in line for the largest following. 

This kind of exaltation accounts for the multiplica- 
tion of private interpretations; but, as it is written, 
"No prophecy of Scripture is of any private inter- 
pretation. ' ' The senses of man are set up in their own 
ecstatic state and appear like a criterion of truth, of 
which they are but the counterfeit. 

The Christian Scientist is deluged by irradiation, or 
mental illumination; which has appearance of reality, 
but lacks entity of truth. For it is but a state of the 
human mind with the good holding the ascendancy. But 
from that standpoint there is reversion to an evil state 
of the same mind. A state of mind is not of the truth 
in righteousness. States of mind alternate from good 
to evil, and vice versa. 

When a man declares the good from this premise, he 
finds that he will unconsciously declare the evil also, 
after the good state has had its sway with its mental 
illumination — which passes for reality, but is merely 
the imitator there, to deceive the human mind. 

Physical healing in Christian Science comes from the 
same source as mental exhilaration; for mental and 
physical are conjoined in one. Here again is the tree 
of the knowledge of good and evil; the good branch 
declaring for health; while, at the same time, the evil 
branch springing from the same source declares for dis- 
ease. 

But the Christian Scientist postulates that it is a 
question of knowing only the good. But it is the hu- 
man mind that affirms this, and here it fails. 

Physical healing, from the human-mind basis, can 
never make the sick "every whit whole"; that perfect 
healing comes only from the tree of life, but not from 



38 Christian Science Examined 

the tree of the knowledge of good and evil. The only 
thing that can accomplish bodily cure is that which, 
mastering, controls the senses of man. The person of 
man has never been able to do this. There is no nega- 
tion in the truth; neither is there in it the human 
mind's mixed ideas of good and evil. Physical healing 
is only incidental to the looking into the perfect law 
of liberty. 

The human mind either follows its own impressions, 
or, with its ideas of division, the suggestions of other 
minds. A man either follows himself or some other 
self; until it is granted him to see that the following 
of himself or others is inimical to his well-being. He 
can then readily receive the truth. 

From the basis of the human mind, a man will go 
from one false belief to another. He repeats these ver- 
tiginous turnings until he is sated with the husks of 
that mind. But the disciple falls away from his own 
personal doings, and at this stage he begins to under- 
stand when the words of truth are spoken; which re- 
veal to him that the faith can never be gained by fol- 
lowing himself or some other self. 

The truth is revealed in the pure mind and con- 
science; not by looking to the creature, but to the Cre- 
ator, who engenders all. 

The mind of man would not be a deceiver if it came 
in its own name; but it comes in that Name which is 
above every name. All deceivers come in the name of 
Truth. 

Denominationally speaking, the leaders of the various 
religious bodies come claiming that they are sent by 
the Lord; but the varietal and conglomerate mass of 
misconceptions they promulgate belie their claim. They 
bring the confusion of Babylonish tongues. 



False Basis of Christian Science 39 

The personal mind of man is credulous, if the out- 
ward appearance of things is as that mind would have 
it, therefore it manifests no faith whatever in the truth, 
which cuts at its root. But it would save itself, for it 
appears to itself as though it were the truth — that 
is why it is deceived and being deceived. It fights the 
truth, which in its eyes is a lie. From this we can con- 
clude the dense darkness of the human mind. 
tg A disciple of truth needs not to be alarmed because 
of his seeming condition of passivity, since the truth 
is not gained by notions of the mind and its senses. 
The adversary directing them, through his personal 
head, would have him doing something continually; but 
that doing is brought to nought in the end. "Be still, 
and know that I am God; I will be exalted among the 
heathen, I will be exalted in the earth." ^ 

The following is a statement of Christian Science: 
"One who understands Christian Science can heal the 
sick on the Divine Principle of Christian Science; and 
this practical proof is the only feasible evidence that 
one does understand this Science." 

In Christian Science, physical healing is reckoned 
one of the main proofs of the truth of this teaching; 
but this physical healing is only the objective evi- 
dence, traversing extraneously in the field of jfancy. 
This refers to the healing brought about through the 
instrumentality of the human mind : there is no cor- 
responding analogy between the healing of the human 
will and "that mind which was also in Christ Jesus." 
And yet the former appears like the latter to the human 
mind. "For there shall arise false Christs, and false 
prophets, and shall show great signs and wonders; in- 
somuch that, if it were possible, they shall deceive the 
very elect." 



CHAPTER II 

Attempt of Person of Man to Study His Way 
Into the Truth 



The objective is not the enduring; being of the na- 
ture of shadows, it lacks permanency. 

The mind of man cannot cognize the subjective, 
being engrossed with the objective, which is of its 
own nature. The shadow of the man of the senses tes- 
tifies to him and witnesses that a man, and not 
something else, is there. This same man that his shadow 
testifies to yet testifies to what is back of him. Christ- 
ian Science deals with relativity; which again shows 
its human origin. There is no relativity in the spir- 
itual: it is one, and man's idea of good is swallowed 
up by it. The human mind entertains the relativity of 
good and evil; but that is what it is comprised of: 
the good and evil of the personal mind are relative 
terms, signifying the selfsame mind. It is with this 
mind that Christian Scientists come into a knowledge of 
their teaching. It is the opposite of the means by 
which the Lord draws His disciples to the truth. His 
way is through faith, not study, or human "head- 
ology. " That is the main difference between the broad 
way of Christian Science and the narrow way of the 
truth. "So then faith cometh by hearing, and hearing 
by the word of God." 

The doings of the human mind are perfectly natural 
to it in its deceived sphere; it strays through its own 



42 Christian Science Examined 

thoughts of righteousness; it only acts out that which 
is according to its nature. A man in his self-righteous 
state thinks that because he talks against evil he is doing 
the work of the truth in righteousness ; but on the 
contrary he is entertaining the very thing the Lord 
will cause to vanish. He magnifies evil by that method, 
considers himself righteous and judges others. 

There is no humility in man's mind, but it takes on 
a voluntary humility. ' l Let no man beguile you of your 
reward in a voluntary humility and worshipping of 
angels, intruding into those things which he hath not 
seen, vainly puffed up by his fleshly mind." Man is 
" puffed up" in his own personal ego. It is this which 
is between him and knowledge of the truth. 

"But He giveth more grace. Wherefore He saith, 
God resisteth the proud, but giveth grace unto the 
humble. Submit yourselves therefore to God. Resist 
the devil, and he will flee from you." 

According to the human mind, it appears literally as 
though the man of the five senses was being addressed 
and bidden to do something; but nothing is farther 
from fact. Any work done in righteousness is of the 
immutable will and law of God. All the human mind 
has ever done is to counterfeit that law. 

"The strength of sin is the law" — this is the law of 
the human mind ; and of course that law serves its pur- 
pose. It is the law of the conflicting ideas of good and 
evil, which redounds to its own undoing ; and it must of 
necessity be that way in order that the disciple might 
come to himself — like the Prodigal of our Lord 's parable 
— before he can start for his Father 's house. 

It is as natural for the man of the senses to be puffed 
up as for sparkg from a burning log to fly upward ; and 
also for him to pedestal himself higher than the base- 



Man Cannot Study Into Truth 43 

ment to which our Lord Jesus descended. In that pride 
of self-greatness he reveals his lack of humility. 

Christian Scientists depose to some things that are 
true; but truth consists not in the telling; it is a ques- 
tion of the life. 

The most salient feature of the human mind, and the 
most conspicuous to view in its deceiving and being de- 
ceived, is that it can speak words of truth, in company 
and synchronously with deeds of denial of the truth it 
utters. "Ye hypocrites! well did Esaias prophesy of 
you saying, This people draweth nigh unto Me with their 
mouth, and honoreth Me with their lips, but their heart 
is far from Me." The incongruity consists in the hu- 
man mind's telling about a thing and not the thing it- 
self. Any doctrine which comes under the category of 
the mind of man is not sound. 

Man 's philosophies speculate about theories of life, but 
they are not the life, and it is here they fail. A 
philosophy conceived in the human mind proclaiming 
itself the truth, proves itself a falsity ; for it substitutes 
the human mind for that truth; however, the truth is 
not affected to its detriment by a lie. 

"Then spake Jesus to the multitude, and to His dis- 
ciples, saying, The scribes and the Pharises sit in Moses' 
seat ; all therefore whatsoever they bid you observe, that 
observe and do ; but do not ye after their works, for they 
say, and do not. For they bind heavy burdens and 
grievous to be borne, and lay them on men 's shoulders ; 
but they themselves will not move them with one of 
their fingers." 

The Lord Jesus never taught the mind of man; 
instead, He prepared His disciples to receive what He 
gave them. The human mind is the disciple of its own 
impressions, and not of the truth. 



44 Christian Science Examined 

The immutable and eternal law is above the ground- 
work of man's mind, which is a manifestation that im- 
poses sequentially other shadowy manifestations; but 
the changeless and illimitable law of the Spirit of truth 
never changes ; for it has the nature of light which puts 
out every lesser light, and at the coming of which the 
shadows disappear. Candle-light is extinguished by 
sunlight, symbol of the Sun of righteousness; every 
other light has no glory by reason of the glory that 
excelleth — the excellent glory of Him who is the Truth. 
The light of truth is received in the understanding. That 
which is written of the truth is relative to the human 
mind for a specific purpose; it is true testimony to the 
disciple, but it confuses man's mind. In truth there is 
no literal. 

The disciple writes according to that which he has 
received in part, or partially, but what he receives is 
not literal. The partial is done away when the fullness 
arrives. The literal confounds the human mind and 
that mind wrestles with it to its own destruction. 

"For whosoever hath, to him shall be given, and he 
shall have more abundance ; but whosoever hath not, 
from him shall be taken away even that he hath. There- 
fore speak I to them in parables; because they seeing 
see not, and hearing they hear not, neither do they 
understand. ' ' 

The symbolic, the parabolic, the figurative, and the 
literal, which are a shadow of heavenly things, must 
give way before the light of the glorious gospel of Christ ; 
which is but another name for the word of truth. "For 
I say unto you, that this that is written must yet be 
accomplished in Me, And He was reckoned among the 
transgressors; for the things concerning Me have an 
end." 



Man Cannot Study Into Truth 45 

In the different sects of the human mind's making 
men still continue to imitate the object-lessons Jesus 
gave; but at no time was it the object lessons that He 
wanted His disciples to follow, but the import and ful- 
filling of those lessons: that was the point to which He 
was bringing His disciples. The lessons have an end 
when their purpose is fulfilled; for Jesus said, "the 
things concerning Me have an end." But there is no 
end to the eternal life of which He spake. 

But there is a purpose in everything, the doggerel 
doctrines of the human mind bring a man to the end 
of those doctrines ; and that is where he will have to be 
brought ere he is ready to hear truth. So long as he 
is satisfied with something of his own, in manifestation, 
he will fail of understanding that which is above all 
manifestations. "An evil and adulterous generation 
seeketh after a sign" — they are looking for something 
less than the omnipotent law of life. It is not what 
appeals to the human mind, but the contrary, that is 
true. That which annihilates that mind appears like 
a lie to it; and, it being a lie, it appears to itself to 
have the truth ; therefore, that which is true is inex- 
plicable to the natural mind. 

The personal mind's doings show the deception it is 
in. It wants something that it approves; but the truth 
never gives it what it wants but what it needs. Dis- 
ciples get their greatest lessons from the experiences 
that did not appeal to them, and which at the time they 
experienced them they considered were unjustly put 
upon them. Sectarian religionists deny these experi- 
ences, and cast them out as evil; that is why they do 
not profit by what they undergo. Thus, they are saved 
temporarily from the cross instead of through its instru- 
mentality. 



46 Christian Science Examined 

The impressionable mind is cut down at its very roots. 
That which does not appeal to it is the painful side of 
its own self, and it rebels against that side of itself — 
which the Lord has put there to serve as a brake to keep 
the man of the senses from running wild altogether. 
The pain experienced is there for the man's protection. 
If the man of the senses did not suffer pain he would 
not regard or consider anything beside his own wants 
and desires. Through extreme suffering a man loses 
confidence in his own personal ego; it is then that he 
is ready to receive that which is true. (His suffering 
makes him ready.) 

The greatest lesson to the disciple, and hardest to be 
learned, is the one that brings him to the end of him- 
self — that the inner man may come forth. 

In this event, to die is to be born. This is not refer- 
ring to what is called the death of the body, but to a 
dying to the personal while yet we are in the body, in 
order that we may awake to the spiritual. 

The human mind is deceived continually about the 
things that it wants but does not need; but, in another 
sense, that it does need, for the hard experiences they 
bring, which finally are found profitable to those who 
are exercised thereby to understand the why of the 
visitation. 

Man's idea of "mercy" is to keep a man out of the 
fire; the mercy of God is to put him into the fire, to 
burn out all the dross there is in him. Then is the man 
saved — separated — from the dross. "For whom the 
Lord loveth He chasteneth, and scourgeth every son 
whom He receiveth. If ye endure chastening, God 
dealeth with you as with sons ; for what son is he whom 
the Father chasteneth not?" 



Man Cannot Study Into Truth 47 

In meditating about "God" or "the Lord," the 
human mind conjures up something in the sky resem- 
bling a graven image, or the likeness of a big man. 
The human mind does not recognize that this is merely 
an imagination of its own. God is immanent and yet 
above all; "in Him" says the Apostle Paul, "we live, 
and move and have our being. ' ' 

The heavens and hells of current orthodoxy are as 
graven images, visualized in man's mind. Jesus spake 
of being in heaven while He was yet here upon earth. 
"And no man hath ascended up to heaven, but He that 
came down from heaven, even the Son of man which is 
in heaven. ' ' 

The doctrines of the sense-man come from the errors 
of his way. His course is taken according to feeling — 
as he is impressed for or against a certain idea. The 
cross of Christ, which means death to the senses, is ignor- 
ed by those senses. 

Any doctrine planted on the personal mind stands 
upon a sandy foundation ; for a man is divided on how 
he feels about everything. That which is true is above 
the feelings and has them under control. Yet all these 
things are for a purpose and have their part to play in 
the drama of the human life. They set up the con- 
notation, and are links in the chain of human circum- 
stances; which is more than the appearance of things. 
"And we know that all things work together for good 
to them that love God, to them who are the called, 
according to His purpose." 

A man caters to his mind and senses, and is in turn 
overturned by them. "I will overturn, overturn, over- 
turn it; and it shall be no more, until He come whose 
right it is; and I will give it Him." 



48 Christian Science Examined 

The man of the senses wants to save his life, espe- 
cially when he is a participant in the good, according to 
his own idea of goodness — which is the thing that 
deceives him most, for what he considers evil curbs him 
sooner, through the suffering it brings. 

Man's good ideas, that he takes on through sentimen- 
tality, seem to give him liberty, but that liberty is not 
lasting. The law is, that man must be given his hard 
lessons, whether he likes them or not. He must stay 
in school and be kept at this drudgery until he is quali- 
fied for graduation. "Know ye not, brethren, (for I 
speak to them that know the law,) how that the law 
hath dominion over a man as long as he liveth?" 

The law acts as an agent for reproving, rebuking and 
exhorting the man, while his ideas of good, based 
upon feelings, emotions and sentiments, keep him 
under the belief that he possesses something, when all 
that he has is but a strong delusion. "For if a man 
think himself to be something, when he is nothing, he 
deceiveth himself." 

What to the human mind seems to be light, or under- 
standing, is its opposite. "Take heed, therefore, that 
the light which is in thee be not darkness." 

The human mind can never judge correctly concern- 
ing that which appears to it outwardly ; spiritual under- 
standing comes from within. Understanding is not con- 
fined to any locality but exists within the disciple. 

Man's assumed judgment is as things appear to 
him from different perspectives, angles, phases and 
aspects, of which he gets the appearance only and not 
the actuality. What he sees is from the narrow purview 
of his own perverted sense-impressions. In truth, it 
is all seen by looking down on it from above ; the varie- 



Man Cannot Study Into Truth 49 

gated colorings, phases, parts, are known for what they 
are, and for their interrelation with the whole. 

The truth is not ambiguous; it is understood in only 
one way. For the universe is one — which enables it to 
hold together. If it were otherwise, it would be divided 
against itself and come to dissolution. 

The personal mind is by no means capable of true 
judgment. One man, by imputation, condemns another 
for doing something not to his own liking, and in so 
doing he condemns himself, for he is doing something 
of like nature himself — under the same law of catering 
to his mind and senses. This is the "holier-than-thou" 
attitude, coming from his self-righteous senses, which 
puffs a man up in his own estimation, because he is 
abstaining from practice of something done by another. 
But it all works together for good, that he might be 
set up and afterwards brought low. "For the creature 
was made subject to vanity, not willingly, but by reason 
of Him who hath subjected the same in hope. Because 
the creature itself also shall be delivered from the bond- 
age of corruption into the glorious liberty of the chil- 
dren of God." 

A man boasts when he thinks he has something from 
the sandy foundation of his own mind. In truth, it is 
not that way — not by the works of the man of the 
senses. ,It is, "not of works, lest any man should boast. 
For we are His workmanship, created in Christ Jesus 
unto good works, which God hath before ordained that 
we should walk in them. ' ' 

These sayings are not for the purpose of either 
accusing or excusing, which is the result of the working 
of the natural mind ; nor is it a comparing of ourselves 
with ourselves. Comparison does not exist in the Spirit 
of truth ; being perfect and complete it is incomparable 



50 Christian Science Examined 

of nature. There is nothing like it. Neither is it 
exclusive; it is all-inclusive. This perfection does not 
appear in the incongruities of the man's mentality, 
which is occupied with shadows ; nor can it look towards 
the light until its false light evanishes. The truth comes 
to bring down the haughty and upraise the humble. 
"And Simeon blessed them, and said unto Mary His 
mother, Behold, this Child is set for the fall and rising 
again of many in Israel ; and for a sign which shall 
be spoken against (yea, a sword shall pierce through 
thine own soul also), that the thoughts of many hearts 
may be revealed. ' ' 

The personal mind is always against that which is 
true. The man of the senses makes a hobby out of cer- 
tain kinds of works of his own, and his actions are 
natural, whatever state of mind he is in, (a blind man 
cannot see until given his sight). He who sees these 
things does not condemn one view to the holding up 
of another, but works from the basis of truth, not 
trying to bring anything to pass before the time has 
arrived, that is, before the Lord's appointed time. "All 
things are lawful for me, but all things are not ex- 
pedient; all things are lawful for me, but all things 
edify not. ' ' 

The Christian Scientist declares something he has not 
received as though he had it. His declaration, coming 
from his own mind, is an imitation of the real and is 
therefore a lie ; for it is a something less that would set 
itself up in place of the All. Here is where a man is 
Received by a false belief: he takes an absolute stand in 
his own mind, and ever learns and never is able to come 
to the knowledge of the truth — which has no stopping- 
point. He is stagnated in his own errors while declaring 
against those errors. "While they promise them liberty, 



Man Cannot Study Into Truth 51 

they themselves are the servants of corruption: for of 
whom a man is overcome, of the same is he brought in 
bondage. ' ' 

Let us now leave the relativity of either denying or 
affirming that which has no existence except in our 
own imagination, and come face to face with the 
deceiver, who works in the personal ego of mortal man, 
"dead in trespasses and sins;" then we will not be 
deceived by the platitudes of the implacable human 
mind. 

The man of the senses is not saved from himself by 
affirming his own brand of righteousness, which imitates 
the righteousness of God; but by extreme suffering the 
disciple is weaned from his personal ego. It is not by suf- 
fering or Science, as Christian Science would have us be- 
lieve, but by suffering only. The man must be trailed in 
the dust of despair, for the express purpose of his being 
brought to the realization of his own lack — his lack of 
everything but his delusions. 

The cross signifies suffering; and a disciple cannot 
escape it by declaring something else. The Lord Jesus 
did not escape it; and He said the disciple cannot be 
above his Lord, in that respect. "The disciple is not 
above his Master, nor the servant above his Lord. It 
is enough for the disciple that he be as his Master, 
and the servant as his Lord. If they have called 
the Master of the house Beelzebub, how much more shall 
they call them of His household ? Fear them not, there- 
fore: for there is nothing covered that shall not be 
revealed, and hid, that shall not be known. What I 
tell you in darkness, that speak ye in light: and 
what ye hear in the ear, that preach ye upon the house- 
tops." 



52 Christian Science Examined 

Physical healing from the basis of the human mind, 
which is stultified by its own wants and desires so that 
it can rest in the flesh, must be finally seen as being 
what it is. "There is no peace, saith the Lord, unto the 
wicked. ' ' The division of the human mind that argues 
and affirms in favor of health, must of necessity bring 
forth a form of healing, but in its method it denies the 
power of the One, "who forgiveth all thine iniquities; 
who healeth all thy diseases; who redeemeth thy life 
from destruction ; who crowneth thee with loving-kind- 
ness and tender mercies." The so-called spiritual heal- 
ing accomplished by the man of the senses is obtained 
through his personal mind, albeit he claims it is divine. 

The cultured human mind's idea of a deceiver is one 
who comes from what is called the lower strata of so- 
ciety, or the underworld, but that is not what Jesus calls 
a deceiver. It was those who should come in His name 
that He so designated. "And Jesus answered and said 
unto them, Take heed that no man deceive you. For 
many shall come in My name, saying, I am Christ ; and 
shall deceive many;" and they are doing it! 

The "scribes and Pharisees" typify the self-right- 
eous: they come wearing a cloak that covers up their 
unrighteousness. 

From the true standpoint words are not used in their 
ordinary sense, or dictionary definition ; their meaning is 
not according to the letter, but the spirit of the thing, 
which is formed and which grows within. When the 
Lord spake of "hypocrites." He did not employ the 
term as the man of the senses does. He knew, too, that 
the hypocrite had to act his part without consultation 
of and in spite of himself. "But wisdom is justified of 
all her children." 



Man Cannot Study Into Truth 53 

There is no parallelism between the human mind and 
the truth in the direction of the former ever coming 
into a knowledge o^ it. The analogy of truth is between 
its own magnitude, sublimity, and omnipotence. The 
Ethiopian, with his human mind, can no more change 
his skin, than the leopard, without the human mind, can 
his spots. Man's ideas of good and evil are in contra- 
diction of that righteousness which is synonymous with 
truth. "Can the Ethiopian change his skin or the 
leopard his spots? then may ye also do good that are 
accustomed to do evil." 

The person of man cannot come into the knowledge 
of the truth by taking thought about it — what he shall 
study, and how he shall study it. "Which of you by 
taking thought can add one cubit unto his stature?" 

The hobbies of the human mind are deciduous, going 
away when they cease to satisfy a man's sense of the 
fitness of things, of his notional mind. The purblindness 
of his mind is again revealed, in that with regard to 
each successive hobby he has he is sure that he is right. 
He is deceived in extent to how sure he is that he is 
right. If the human mind could reason it would see that 
the hobby it now cherishes is no more right than others 
that have appeared intermittently that it has discarded. 

The cultivated mind would have you believe that the 
deceiver is he that disturbs the equilibrium of his state 
of mind. The Pharisee, with his polished manners and 
glib tongue, glides along the line of least resistance, and 
is deceived and being deceived by the very smoothness 
and unobstructedness of his path. He is held by the 
hypnosis of the senses. 

A man is not drawn to the truth by his goodness 
(self -righteousness), that stands in the place of the truth 
with him. Dissociation takes place between the inner 



54 Christian Science Examined 

man and the person of man, and the inner appears in 
the same ratio that the other is put off. The person of 
man does not accomplish this divestment of himself; 
contrariwise, it comes to pass by the inmutable law of 
God, apart from which not even a dog barks without 
there being a meaning to that bark, and its being under 
the ordination of that law. 

That a man must reap what he sows is of the inmut- 
able law ; and yet the sowing is not of himself but is in 
spite of himself, although he thinks it is of himself from 
the literal. "Be not deceived; God is not mocked: for 
whatsoever a man soweth, that shall he also reap. For 
he that soweth to his flesh shall of the flesh reap cor- 
ruption; but he that soweth to the Spirit shall of the 
Spirit reap life everlasting. And let us not be weary in 
well doing : for in due season we shall reap, if we faint 
not." 



CHAPTER III. 
Fabrication of a "Free Moral Agency" 



Man has to suffer his way into life; but if he had 
his way he would shun the suffering. The man of the 
senses has been taught that he is a free moral agent; 
but he is a bound man, without the " moral" that is 
attached to it. "Now the serpent was more subtle 
than any beast of the field which the Lord God had 
made." The serpent is typical of man's mind, which 
heads both ways, and is not on the narrow way that 
leadeth unto life. Notice the personal mind in its choice : 
it chooses between its own ideas of good and evil; but 
it cannot choose the truth, because there is no under- 
standing of truth in it. 

The Christian Scientist would object to the statement 
that truth infringes upon man's free moral agency; 
nevertheless it does. He will endeavor to show a 
difference between the man he calls a free moral agent, 
and the other that he repudiates. But it is that other 
in Christian Science that claims freedom of moral action. 
Truth does infringe on man's free moral being, causing 
him suffering ; which according to his supposed freedom 
he tries to avoid. 

Man is not liberated by the human mind's declara- 
tion of freedom. Jesus said, He could do nothing of 
Himself; so, what can any man do of himself? But 



56 Christian Science Examined 

through his strong delusion and the zeal of his senses a 
man sincerely believes and avows that he can do some- 
thing of his own volition. 

The human mind, which bears aversion to the truth 
that cuts it away, tries to arrogate to itself the truth 
it has not. The sword of the Spirit is a two-edged 
sword, cutting both ways; but the sword that man uses 
has but a single edge, and with it he would cut down 
everything that he does not sanction. 

The temporal man declaims, in high sounding phras- 
eology, words of truth, but he does not make many 
declarations of that sort until he openly contradicts 
himself, and thereby condemns himself out of his own 
mouth, for he only simulates the teachings of truth. 

The personal mind is opposed to the mind of Christ; 
it is the house divided against itself in its knowledge of 
good and evil. From that basis, a man cannot agree 
with himself, much less with his fellows, for he proceeds 
from a standing of division and separation. "Can two 
walk together, except they be agreed?" 

In truth we are all members of one body, and each 
one is a member in particular; therefore if one member 
suffers the whole body suffers. 

The mind of man, in its negations, cannot agree with 
itself, for it goes from one state of mind to another, 
and the changes are brought about without its own 
consent. A man is in the exuberance of hopefulness at 
one period and while in one mental frame, and it is 
but a little while afterwards he feels the other way and 
is in a mood of deepest discouragement and even of 
despair. 

In truth the inner man is not in different states of 
mind; for that man does not feed off the tree of the 
knowledge of good and evil. 



Free Moral Agency a Falsity 57 

The man of the senses is deceived into thinking that 
he is the particular state of mind that he imagines him- 
self in. This shows that he is blind to his own nature; 
for he incessantly goes in his mentality from state to 
state. The inner man annuls the edicts of the man of 
the senses. 

Let us come again face to face with the deceiver, by 
looking at the reflection of our own mind, and taking 
notice of the mirages it projects. 

The platitudes of that mind are not our guides in 
in the narrow way; they but give us leeway to run in 
the broad path of multifarious hobbies. Mere words 
have no true import ; for the man of the senses may 
use the same words the disciple does, but with an en- 
tirely different signification ; for they are words of life 
to the disciple. 

What man's mind calls good is the obverse face of 
the identical tree which in one relation is called evil: 
they are two states of the same mind. 

This tree represents the human mind: it is the quar- 
ters of the "anti" — the great imitator, the house where 
Satan's seat is. Antichrist is the imitator, and the 
human mind has the agency for the promulgation of his 
doctrines. He does not come in his own name, for he 
is a liar; he comes in the name of the Truth. "And 
Jesus answered and said unto them, Take heed that no 
man deceive you. For many shall come in My name, 
saying, I am Christ, and shall deceive many. And ye 
shall hear of wars and rumors of wars: see that ye be 
not troubled ; for all these things must come to pass, 
but the end is not yet." 

This is the main point, to take heed that no man 
deceives us. That includes every man, our personal 



58 Christian Science Examined 

self in particular. And a man is deceived to the extent 
that he is governed by his senses. 

It is through the instrumentality of the mind and 
senses, which include the body, and by their sacrifice, 
that the life is revealed. "I beseech you therefore, 
brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God, 
which is your reasonable service." 

The first law of human nature is self-preservation; 
the first law of the divine nature is self-sacrifice. Self- 
sacrifice means great gain: it is the Lord's work, the 
taking away uf temporal things and the bringing in of 
His own, or the eternal. Life is spiritual and cannot 
be hindered or enhanced by the temporal — things seen 
with man's eyes. 

The human mind, in its relativity deals in past, 
present and future; which is in truth an eternal now; 
and is so cognized by the man of understanding. ' ' And 
swear by Him that liveth for ever and ever, Who created 
heaven and the things that therein are. and the earth, 
and the things that therein are, and the sea, and the 
things which are therein, that there should be time no 
longer. ' ' 

Truth is not in the past, nor is it in the future — 
which the ill-foreboding of the human mind deals with 
and dreads. "For He saith, I have heard thee in a 
time accepted, and in the day of salvation have I suc- 
cored thee: behold, now is the accepted time; hehold 
now is the day of salvation." Man's senses revert 
from good to evil and back again; but insight of truth 
is not according to the senses. "And there shall come 
forth a rod out of the stem of Jesse, and a Branch shall 
grow out of his roots; and the Spirit of the Lord shall 
rest upon Him — the spirit of wisdom and understand- 



Free Moral Agency a Falsity 59 

ing, the spirit of counsel and might, the spirit of knowl- 
edge and of the fear of the Lord; and shall make Him 
of quick understanding in the fear of the Lord. And 
He shall not judge after the sight of His eyes, neither 
reprove after the hearing of His ears. But with right- 
eousness shall He judge the poor, and reprove with 
equity for the meek of the earth. And He shall smite 
the earth with the rod of His mouth, and with the breath 
of His lips shall He slay the wicked. And righteous- 
ness shall be the girdle of His loins, and faithfulness 
the girdle of His reins." And Jesus said, "The words 
that I speak unto you, they are spirit, and they are 
life." 

The hearing of these words does not come from the 
senses of man. They are gotten in the understanding 
and are embodied in the disciple — not physically, but 
spiritually. The senses cannot grasp this. "The Jews, 
therefore, strove among themselves, saying, How can 
this Man give us His flesh to eat ? Then Jesus said unto 
them, Verily, verily, I say unto you, except ye eat the 
flesh of the Son of man, and drink His blood, ye have 
no life in you. Whoso eateth My flesh, and drinketh 
My blood, hath eternal life; and I will raise him up at 
the last day. For My flesh is meat indeed, and My 
blood is drink indeed. He that eateth My flesh, and 
drinketh My blood, dwelleth in Me, and I in him. As 
the living Father hath sent Me, and I live by the Father ; 
so he that eateth Me, even he shall live by Me. This is 
the bread which came down from heaven : not as your 
fathers did eat manna, and are dead: he that eateth of 
this bread shall live for ever." 

These sayings of our Lord were repulsive to the 
cultured human mind of His hearers; they sounded to 
that mind like cannibalism — a mind that dotes on the 



60 Christian Science Examined 

smooth exterior of appearances. To eat His flesh and 
drink His blood is to spiritually embody his words. 
''Many, therefore, of His disciples, when they heard 
this, said, This is an hard saying; who can hear it? 
When Jesus knew in Himself that His disciples mur- 
mured at it, He said unto them, Doth this offend you? 
What and if ye shall see the Son of man ascend up 
where He was before ? It is the Spirit that quickeneth ; 
the flesh profiteth nothing: the words that I speak unto 
you, they are spirit, and they are life." 

These teachings of Jesus were too much for the ' ' good 
common sense" of the men of the senses who heard 
Him. They were beyond the natural mind, which has 
no understanding. "But there are some of you 
that believe not. (For Jesus knew from the beginning 
who they were that believed not, and who should betray 
Him.) And He said, Therefore said I unto you, that 
no man can come unto Me, except it were given unto 
him of My Father." This last statement rules out the 
human mind, with its false idea that it has free will. 
"From that time many of His disciples went back, 
and walked no more with Him." 

The mind and senses asseverate the truth in the tell- 
ing of it, but truth is not in telling: it is a matter of 
the life; which, as a city that is set on a hill, cannot be 
hid. The facetious senses, made to appear that way 
in the sight of man, do not appear the same to the 
man of insight or knower of them: they are accepted 
by him only for what they are. 

Partakers of what is called the "baneful" side of 
the tree of the knowledge of good and evil are in line 
for seeing the error of their way sooner than those who 
partake of the so-called "good" side, which are the 
noxious notions of the human mind. "Woe unto them 



Free Moral Agency a Falsity 61 

that call evil good, and good evil ; that put darkness for 
light, and light for darkness; that put bitter for sweet, 
and sweet for bitter! Woe unto them that are wise in 
their own eyes, and prudent in their own sight! Woe 
unto them that are mighty to drink wine, and men of 
strength to mingle strong drink: which justify the 
wicked for reward, and take away the righteousness of 
the righteous from him. ,, 

Man's doings from the personal mind are brought to 
nothing in the end, by Him who does His pleasure in all 
His universe and is through all things, the immanent 
God. "And all the inhabitants of the earth are reputed 
as nothing; and He doeth according to His will in the 
army of heaven, and among the inhabitants of the earth : 
and none can stay His hand, or say unto Him, What 
doest Thou?" 

A man thinks himself free in his own mind when he 
is astray; but only "if the Son therefore shall make 
you free, ye shall be free indeed. ' ' 

Man, in studying Scripture, and with his expository 
method, leaves out the main thing, taking the text lit- 
erally from what may be called the standpoint of head- 
ology. He thinks he has work to do ; and straining at a 
gnat he swallows a camel. The natural mind of man 
uses the saying of Paul to bolster up its idea of study 
from the human will. But Paul's exhortation is just 
the opposite in meaning from its interpretation by the 
human mind. The Apostle says: "Study to show thy- 
self approved unto God, a workman that needeth not 
to be ashamed; rightly dividing the word of truth." 
The human mind divides the word of truth, but not 
rightly. 

Everything a man thinks or does from the premise 
of the five senses is a contradiction ; but the man,* in his 



62 Christian Science Examined 

deception, takes one phase of a thing that agrees with 
his opinion, and everything that does not harmonize 
with that he considers jargon. That which is true con- 
founds the human mind and abolishes it. "And ac- 
count that the long-suffering of our Lord is salvation; 
even as our beloved brother Paul also, according to the 
wisdom given unto him, hath written unto you; as also 
in all his epistles, speaking in them of these things; in 
which are some things hard to be understood, which 
they that are unlearned and unstable wrest, as they do 
also the other scriptures, unto their own destruction. ' ' 

In truth, the warfare is not carnal, which is the war- 
fare of the carnal mind; but everything of the lower 
order is pre-doomed to give way before that which en- 
dures for ever. "For though we walk in the flesh we 
do not war after the flesh; for the weapons of our 
warfare are not carnal, but mighty through God to the 
pulling down of strongholds. Casting down imagina- 
tions, and every high thing that exalteth itself against 
the knowledge of God, and bringing into captivity every 
thought to the obedience of Christ." This "every high 
thing ' ' that exalts itself is from the personal mind. 

The man of the senses prys intrusively into other 
men's business and thereby neglects his own; he fails 
of self-examination, and of seeing that his imputation 
of sin to another is in himself. The other man, also 
governed by his senses, is under the same law of im- 
puting evil. Therefore, in their condemnation of each 
other, men are held under the law of sin and death. 
But man acts out that part by the impulsion of his per- 
sonal mind. 

The human mind uses the saying, "Choose ye this 
day, whom ye will serve " ; as if choice between the lie 



Free Moral Agency a Falsity 63 

and the truth were given to the human mind. The 
truth, however, is one and indivisible, and there is no 
choice between it and something else, by a third party. 

This is where the human mind gets the idea that it 
is a free agent, because it thinks it has choice between 
its own states of mind, which are good and evil, but it is 
in a certain state of mind in spite of itself; and the 
change to another state is likewise in spite of itself. 
If it had its own way, it would be in a good state of 
feeling always, but it has to reap according to the sow- 
ing. 

Disciples need not look for surcease from suffering, 
any more than did their Lord; but they are consoled 
now, and greatly rewarded in the end. 

The main characteristic of the Lord's sheep is that 
they go astray when left to themselves ; but their safety 
is in their Shepherd's keeping. The sheep is let wan- 
der, until he has acquired the necessary experience that 
"the way of a man is not in himself." "All we, like 
sheep, have gone astray; we have turned every one to 
his own way; and the Lord hath laid on Him the in- 
iquity of us all. He was oppressed, and He was afflict- 
ed, yet He opened not His mouth; he is brought as a 
lamb to the slaughter, and as a sheep before her shear- 
ers is dumb, so He openeth not His mouth. ' ' 

Let us come to see the purpose in all things, and let 
those that suffer know it is not in vain ; that this suffer- 
ing is but the devouring flame, the fiery trial to con- 
sume the dross. "For I reckon that the sufferings of 
this present time are not worthy to be compared with 
the glory which shall be revealed in us. For the earn- 
est expectation of the creature waiteth for the man- 
ifestation of the sons of God." 



64 Christian Science Examined 

The declaration of the truth and the utterance of 
true speech comes from a higher source than the mouth 
of man; for the truth is not mouth, as the man of the 
senses thinks. "The heavens declare the glory of God, 
and the firmament showeth His handiwork. Day unto 
day uttereth speech, and night unto night showeth 
knowledge. There is no speech nor language where 
their voice is not heard." 

From the positive growth, which is without negation, 
the person of man must fade away to bring the inner 
man to view. "When I consider Thy heavens, the work 
of Thy fingers, the moon and the stars which Thou hast 
ordained, what is man, that Thou art mindful of him? 
and the Son of man, that Thou visitest him ? For Thou 
hast made him a little lower than the angels, and hast 
crowned him with glory and honor. Thou madest him 
to have dominion over the works of Thy hands; Thou 
hast put all things under his feet." 

The senses of man, which are negative, must step aside 
for the positive truth; the person of man must be flat- 
tened in order that the truth may be exalted. "Every 
valley shall be exalted, and every mountain and hill 
shall be made low; and the crooked shall be made 
straight, and the rough places plain. And the glory 
of the Lord shall be revealed, and all flesh shall see it 
together, for the mouth of the Lord hath spoken it. 
The Voice said, Cry; and he said, What shall I cry? 
All flesh is grass, and all the goodliness thereof is as 
the flower of the field. The grass withereth, the flower 
fadeth; because the Spirit of the Lord bloweth upon 
it: surely, the people is grass. The grass withereth, the 
flower fadeth; but the word of our God shall stand 
for ever." 



Free Moral Agency a Falsity 65 

That all is predestined, and likewise foreordained and 
foreknown, does not appeal to the human mind, with 
its false self -ideation, free agency, and choice. The Shep- 
herd chooses the sheep ; but the mind of man has it the 
other way. Man wants to teach the truth before he has 
become its disciple, and has learned what truth is. Jesus 
said: "Ye have not chosen Me, but I have chosen you, 
and ordained you, that ye should go and bring forth 
fruit, and that your fruit should remain; that what- 
soever ye shall ask of the Father, in My name, He may 
give it you. These things I command you, that ye love 
one another. If the world hate you, ye know that it 
hated Me before it hated you. If ye were of the world, 
the world would love his own; but because ye are not 
of the world, but I have chosen you out of the world, 
therefore the world hateth you. Remember the word 
that I said unto you: The servant is not greater than 
his Lord. If they have persecuted Me, they will also 
persecute you; if they have kept My sayings, they will 
keep yours also. But all these things will they do unto 
you for My name's sake, because they know not Him 
that sent Me. If I had not come and spoken unto them, 
they had not had sin; but now they have no cloak for 
their sin. He that hateth Me hateth My Father also. 
If I had not done among them the works which none 
other man did, they had not had sin ; but now have they 
both seen and hated both Me and My Father. But this 
cometh to pass, that the word might be fulfilled that 
is written in their law, They hated Me without a cause. 
But when the Comforter is come, Whom I will send unto 
you from the Father, even the Spirit of Truth, which 
proceedeth from the Father, He shall testify of Me. 
And ye also shall bear witness, because ye have been 
with Me from the beginning." 



66 Christian Science Examined 

From the human mind a man will declare that he 
believes in prophecy ; and at the same time will say that 
he does not believe in predestination and foreordination. 
Of course, he does not know the meaning either of 
prophecy, predestination or foreordination. He does not 
understand them. For understood they take away his 
self -idea that he is a free agent ; whereas the man of the 
senses is not free to walk even across the street and 
know that he will arrive on the other side. The human 
mind, in its attempt to acquire something through its 
own studious efforts, has not even the rudiments of the 
truth. Faith does not come by studying. "So then 
faith cometh by hearing, and hearing by the word of 
God." 

The truth does not come out of books; nor is faith 
acquired through a book. The free gift of God is not 
an acquisition of the human mind. "And further, by 
these, my son, be admonished: of making many books 
there is no end; and much study is a weariness of the 
flesh." 

There is no faith in the man of the five senses; al- 
though in his deluded state he thinks he has faith. "But 
without faith it is impossible to please Him ; for he that 
cometh to God must believe that He is, and that He is 
a rewarder of them that diligently seek Him. ' ' 

God is only pleased with His own work; which fact 
dispenses with the carnal mind in its acquisition of a 
counterfeit faith. "For by grace are ye saved, through 
faith, and that not of yourselves : it is the gift of God. 
Not of works, lest any man should boast. For we are 
His workmanship, created in Christ Jesus unto good 
works; which God hath before ordained that we should 
walk in them." 



Free Moral Agency a Falsity 67 

Behold the conglomerate and heterogeneous mix-up of 
creeds, coming into the human mind, each one on its 
supposed merits; and proclaiming the demerits of the 
rest; thereby establishing an antagonism with them! 
"Verily, verily I say unto you, he that entereth not 
by the door into the sheepfold, but climbeth up some 
other way, the same is a thief and robber. But he that 
entereth in by the door is the Shepherd of the sheep." 

There is confusion of tongues among the many creeds, 
which are endeavoring to climb up some other than the 
appointed way. There is a marked distinction between 
the sheep led out of bondage by their Lord, and the 
goats that would deliver themselves through delusive 
lanes of their own learning. A goat is typical of the 
human mind in its headstrong characteristic. The per- 
sonal self can never lead itself out of its own bondage. 
Sometimes the use of a goat is to lead the sheep to their 
slaughter. "But He answered and said, Every plant 
which My heavenly Father hath not planted shall be 
rooted up. Let them alone; they be blind leaders of 
the blind. And if the blind lead the blind, both shall 
fall into the ditch." 

Sheep are a type of those who have no mind of their 
own; the mind of Christ is their mind. 

The human will must be subject to the Divine; then 
the disciple is saved from the self that would deceive 
him. Man in his deceived state is subjected by his mind 
and senses; but in order to be free, he must have the 
mind and senses subjected by the inner man. But that 
transfiguration is of the Lord, and is not performed by 
one's self -personality. 

Moses was ordained to lead the children of Israel 
out from under Pharaoh and into the wilderness; but 
the Lord finally takes His disciples out of the wilder- 



68 Christian Science Examined 

ness of their own mind. These things illustrate the se- 
questering of the man of the senses to make way for the 
manifestation of the sons of God. The disciple must 
go through the school of the law of the human mind, 
graduate from it, and thereby come out of it. It is a 
process of dying to himself that he might be born of 
the life that is one and eternal. It is to grow in grace, 
in the involution of the Spirit's workings. 

The mind of man is prone to go into byways of its 
own finding; but the call today is as it has been in the 
past, "Come out of her, My people, that ye be not par- 
takers of her sins, and that ye receive not of her 
plagues. ' ' 

The human mind's idea of the coming out of the 
Babel of false beliefs, is to come out of those of others, 
but to stay in its own. But the Lord's work with the 
disciple is to take him out of the Babel of his own mind ; 
and then he must, of necessity, and as a consequence, 
come out of others. The manifold subdivisions are but 
the reflex of the one. He that is astray in his own 
senses thinks that by the employment of those senses 
he can emancipate himself; but the truth, and nothing 
else, is that which takes away the lie and frees the 
disciple from it. 

The man of the senses is no more than the aggregate 
of his senses, which culminate in the human mind, and 
that mind is always astray. 

The mind of man opines that there was a clash between 
Paul and James on the subject of works ; but both were 
dealing with the matter from their respective stand- 
points. As to Paul's "not of works, lest any man should 
boast, ' ' his reference is to the man of the senses ; where- 



Free Moral Agency a Falsity 69 

as James' ''faith without works is dead" alludes to 
the works of the inner man. 

The Lord goes before His sheep : they have no will 
in the leading nor in the following; but their will m 
subjected to keep them in the way — straight and narrow. 
"And when He putteth forth His own sheep, He goeth 
before them, and the sheep follow Him; for they know 
His voice. And a stranger will they not follow, but 
will flee from him; for they know not the voice of 
strangers." They know not the voice of strangers; for 
only the truth can be known. The hobbies of the human 
mind are the voice (voices) of strangers. 

Coming out from under the thralldom of the senses 
is not posterior to the process of suffering; but the 
suffering is continued that the disciple be not puffed up. 
The adherents of the various sects glory in how good 
they feel; proving that what they have is based not on 
the understanding of truth, but on the senses. 

A disciple of truth has the consolation of knowing 
that a good work is being wrought, as all things are 
purposeful. "Though He were a Son, yet learned He 
obedience by the things which he suffered. And being 
made perfect, He became the author of eternal salvation 
unto all them that obey Him." 

It can be seen why the Lord used sheep and goats as 
types. The separation, too, is between the sheep and the 
goats; with the sheep on His right hand and the goats 
on the left. It is going on in the disciple continually. 
It is a separation between the outer and the inner man ; 
between the man that perishes and the man that 
eternally lives. 

The sheep require a shepherd to keep them from 
straying, but a goat knocks down obstacles with his 



70 Christian Science Examined 

head. Which corresponds to a man trying to figure a 
way out of his troubles with his own head. Truth, 
however, is not gained by that method. 

A sheep would perish in a pasture where a goat 
would thrive; and the Lord's disciples would perish in 
doctrines promulgated by the human mind. The Lord's 
sheep come out of man's doctrines, for they can find 
no succulence in them. The goats take up with the 
voice of strangers ; which are the strange impressions and 
manifestations of which they know not the significance, 
but which appear like something to them, because they 
play upon sentiment. 

The sheep have nothing of their own, personally 
speaking. "I am the Vine: ye are the branches: he 
that abideth in Me, and I in him, the same bringeth 
forth much fruit," for without Me ye can do nothing. 
If a man abide not in Me, he is cast forth as a branch, 
and is withered; and men gather them, and cast them 
into the fire, and they are burned. If ye abide in Me, 
and My words abide in you, ye shall ask what ye will, 
and it shall be done unto you. Herein is My Father 
glorified, that ye bear much fruit; so shall ye be My 
disciples. As the Father hath loved Me, so have I loved 
you : continue ye in My love. If ye keep My command- 
ments ye shall abide in My love ; even as I have kept My 
Father's commandments and abide in His love. These 
things have I spoken unto you, that My joy might remain 
in you, and that your joy might be full. This is My com- 
mandment, That ye love one another, as I have loved 
you. Greater love hath no man than this, that a man 
lay down his life for his friends. Ye are My friends, 
if ye do whatsoever I command you. Henceforth I call 
you not servants; for the servant knoweth not what 



Free Moral Agency a Falsity 71 

his Lord doeth: but I have called you friends; for all 
things that I have heard of My Father I have made 
known unto you." 

The human mind tries to extricate itself from diffi- 
culties by acquisition of knowledge gained through the 
media of the sight of the eyes and the hearing of the 
ears; but that knowledge is from the tree of the knowl- 
edge of good and evil, with its root and branches — com- 
posed of good and evil : which represents the human 
mind. 

The mind is engaged with effects about which no two 
men can agree, except by their own false compromise, 
but that is not true agreement. The substance and 
truth of all effects is back of them. "If a man on the 
Sabbath day receive circumcision, that the law of Moses 
should not be broken, are ye angry at Me, because I 
have made a man every whit whole on the Sabbath day ? 
Judge not according to the appearance, but judge right- 
eous judgment." 

What the senses of man consider the way of life is 
always its opposite. The senses want to save the very 
thing that has to be lost before the light of life is reveal- 
ed. "Then cried Jesus in the temple as He taught, 
saying, Ye both know Me, and ye know whence I am ; and 
I am not come of Myself, but He that sent Me is true, 
Whom ye know not. But I know Him; for I am from 
Him, and He hath sent Me. Then they sought to take 
Him; but no man laid hands on Him, because His hour 
was not yet come. ' ' 

The unchangeable rule is, that the truth is always 
opposite to the personal mind. "And the command- 
ment, which was ordained to life, I found to be unto 
death. For sin, taking occasion by the commandment, 



72 Christian Science Examined 

deceived me, and by it slew me. Wherefore the law is 
holy, and the commandment is holy, and just, and good. 
Was then that which is good made death unto me? 
God forbid. But sin, that it might appear sin, working 
death in me by that which is good ; that sin by the com- 
mandment might become exceeding sinful. For we 
know that the law is spiritual; but I am carnal, sold 
under sin. For that which I do I allow not; for what 
I would, that do I not; but what I hate, that do I. If 
then I do that which I would not, I consent unto the 
law that it is good. Now then, it is no more I that do it, 
but sin that dwelleth in me. For I know that in me (that 
is, in my flesh) dwelleth no good thing: for to will is 
present with me, but how to perform that which is good 
I find not. For the good that I would I do not ; but the 
evil which I would not, that I do. Now if I do that I 
would not, it is no more I that do it, but sin that dwell- 
eth in me. I find then a law. that, when I would do 
good, evil is present with me. For I delight in the law 
of God after the inward man. But I see another law in 
my members, warring against the law of my mind, and 
bringing me into captivity to the law of sin which is 
in my members. wretched man that I am! who 
shall deliver me from the body of this death? I thank 
God, through Jesus Christ our Lord. So then, with the 
mind I myself serve the law of God; but with the flesh 
the law of sin." 

This "another law" that Paul said he saw in his 
members is the law that the man of the senses is deceiv- 
ed by: he is under the law of his own personal knowl- 
edge of good and evil — which has him divided. Paul 
recognized his deliverance, not in himself but from his 



Free Moral Agency a Falsity 73 

personal self. The Deliverer is the Lord Christ Jesus, 
who is The Truth. 

This truth is not something that comes and goes, but 
is all that exists. The shadowy make-up of the human 
mind is incapable of perceiving this. The truth is to 
be patiently waited for by the disciple. "And, behold, 
I send the promise of My Father upon you: but tarry 
ye in the city of Jerusalem, until ye be endued with 
power from on high." 

^ The human mind does not want to wait: it wants to 
get the truth by increase of knowledge and cursory 
explanations, from the source of impressions of the mind 
of man. But the truth is not impressions. What else 
would there be to impress it with? 

Outward works deceive most in man's set-up doc- 
trines ; but the disciple of truth has an inward working. 
The human mind, in its forms of beneficence and from 
its own outlook, appears to itself the reality. It is real 
enough for its utility, but it is not the reality that is in 
righteousness. 

The man of the senses is revealed by his speech, but 
not to the human mind which looks on the surface only. 
The difference in the doctrines foisted on the human 
mind is that one imitates the truth more closely than 
another. The one that looks more like the truth to the 
natural mind is that subject to which it is most suscepti- 
ble; hence, is most deceived by. 

A proud man thinks to himself that he has something, 
when he is utterly destitute of the truth. And he is 
more especially deceived when he thinks he has full 
understanding. "All is vanity and vexation of spirit,' ' 
so far as the man of the senses is considered. 



74 Christian Science Examined 

The sense-man attempts to prove himself right on 
the strength of the wrong of some other doctrine or of a 
follower of that doctrine. But, "two wrongs do not 
make one right : ' ' still the man of the senses thinks they 
do. The heads of different factions compare their own 
false standard with other false standards; and some 
break away from their leaders and teachers, and take 
up with false beliefs of their own. This has been the 
history of the sand-foundation of the human will. 

Growth is coming into the knowledge of the Spirit 
of truth ; but the knowledge gained through the human 
mind is through the delusion of the spirit of lies; and 
this spirit of error or lies a disciple is to know no more 
when he has come into the knowledge of the truth. ' ' For 
we commend not ourselves again unto you, but give you 
occasion to glory on our behalf, that ye may have some- 
what to answer them which glory in appearance, and 
not in heart. For whether we be beside ourselves, it 
is to God; or whether we be sober, it is for your cause. 
For the love of Christ constraineth us; because we thus 
judge, that if One died for all, then were all dead. And 
that He died for all, that they which live should not 
henceforth live unto themselves, but unto Him which 
died for them, and rose again. Wherefore henceforth 
know we no man after the flesh; yea, though we have 
known Christ after the flesh, yet now, henceforth, know 
we Him no more. Therefore if any man be in Christ, 
he is a new creature : old things are passed away ; behold 
all things are become new." 

The more the personal mind is educated the more the 
truth appears to it as a fable. With this same mind, 
in its dealing with effects, it follows that it cannot 
receive even an illustration of the truth ; for it holds the 



Free Moral Agency a Falsity 75 

illustration in place of that which it illustrates, thereby 
eclipsing the truth with its personal self, being blinded 
by itself. The human mind uses all the symbols and 
parables the same way, showing its dense darkness 
to the man who sees reality. 

The professed followers of the Lord who do not have 
His truth, say that the parables He employed are the 
truth; thereby again setting up something short of the 
truth in their mind. For the truth is always back of the 
parable, or comparison. When the inward illumination 
appears it is not from the shadows, but from the light 
of life. 

In the idolatry of the mind — which is a pantheon 
containing every image — man goes from effect to effect, 
calling them all causes. An image is visualized in mind, 
and power is attributed to it by that mind; but the 
image lacks the potential quality which inheres in truth. 
All potency belongs to the Author of all, the Lord God 
omnipotent; "with Whom is no variableness, neither 
shadow of turning." 

The human mind, in its thought-taking, never accom- 
plishes anything in the way of righteousness. "There- 
fore I say unto you, Take no thought for your life. 
what ye shall eat, or what ye shall drink, nor yet 
for your body, what ye shall put on. Is not the 
life more than meat? and the body more than rai- 
ment?" (The life is more than meat: the physical 
body is not life, although the human mind thinks it 
is. Life is not physical; it is spiritual.) "Behold the 
fowls of the air: for they sow not, neither do they 
reap, nor gather into barns; yet your heavenly Father 
feedeth them. Are ye not much better than they? 



76 Christian Science Examined 

Which of you, by taking thought, can add one cubit 
unto his stature ? ' ' 

These sayings of Jesus show that the mind of man, 
which has such great respect for its own opinions, is 
not of service to lead the disciple into the narrow way 
of truth. Even the fowls of the air and the lilies, which 
have no human mind coming between them and the life, 
are used as types of those that live by faith. The 
faith is not in them, but in the Author and Finisher 
of our faith. 

The personal mind answers the design of causing a 
disciple to be lost in that mind; but One has come to 
seek and to save that which was lost: not to serve the 
man of the senses, but the disciple, in whom the man that 
is above the senses is being brought forth. 

The human mind represents the "son of perdition:" 
it is this that is lost; and it is a good thing that it is 
so. The personal mind is a mind of desire; but the 
Lord sees to it that every man gets, not what he wants, 
but what he needs. Whatever he needs he gets ; whether 
he relishes it or not. Both his likes and dislikes are 
devoid of the truth. 

Jesus said, if a man did not forsake all that he had, he 
could not be His disciple. Now when all is forsaken, 
there is nothing left but the truth. The whole man of 
selfishness has disappeared. The main inference and the 
conspicuous point with reference to the gift of faith by 
the Lord is, that the human mind is not instrumental in 
it; except to be taken out of the way, in the appointed 
time. 

The personal man's idea of faith is synonymous with 
the ordinary and lower meaning that has been put to 
the word "belief," which is, I don't know. But Christ 



Free Moral Agency a Falsity 77 

used the term with an entirely different signification. 
Faith, according to the Lord, is the opposite of the "I 
don't know" of the human mind. "But let your com- 
munication be, Yea, yea; Nay, nay; for whatsoever is 
more than these cometh of evil.' , 

The personal ego of man wishes to change things to 
suit his own wants; but he does not see the end from 
the beginning of those wants; neither can he change 
a thing predestined to be as it is. When a change is 
wrought, the appointed time for that change has come: 
and come it will, in spite of man's other-minded per- 
sonal ego. 

Man swears, according to his own head, that he will, 
or will not, do a certain thing. In that he is a defaulter ; 
for he does not know what he will do. ' ' But I say unto 
you, Swear not at all ; neither by heaven ; for it is God 's 
throne : nor by the earth ; for it is His footstool : neither 
by Jerusalem; for it is the city of the great King. 
Neither shalt thou swear by thy head, because thou 
canst not make one hair white or black." 

The lilies do not study Scripture, to find out how 
to grow; but the man of the senses does. And further, 
in doing it, he puts his own private interpretation upon 
them. 

The person of man cannot receive a simple statement 
of truth; and yet he accomplishes great things (as he 
thinks). But what he really does only pertains to the 
vanities of this life. 

The man of the senses tries to save himself, at the 
expense of the other members of the human family; but 
that self is the son of perdition that must be lost (anni- 
hilated) for the manifestation of the sons of God to 
occur. "While I was with them in the world, I kept 



78 Christian Science Examined 

them in Thy name : those that Thou gavest me I have 
kept, and none of them is lost, but the son of perdition ; 
that the scripture might be fulfilled. And now come I 
to Thee; and these things I speak in the world, that 
they might have my joy fulfilled in themselves. I have 
given them Thy word; and the world hath hated them, 
because they are not of the world, even as I am not of 
the world. I pray not that Thou shouldest take them 
out of the world, but that Thou shouldest keep them 
from the evil." 

When the man of the senses becomes diseased, the 
human mind is brought into exercise, as, for example, 
in Christian Science, to deny the disease and affirm 
health. But in truth there is no denial and affirmation 
coming from the human mind, ' ' for your Father knoweth 
what things ye have need of, before ye ask Him." 
It is evident that the affirmation of health, from man's 
mind, is not of the Lord in righteousness. 

The natural mind remedies disease by assuming an 
evanescent effect : the disease departs, but it is not from 
the Divine Source, and does not make the sick every whit 
whole. There is no faith in the active mind of man, 
and it is active when it denies and affirms. 

The common mind cannot affirm the truth, because 
the truth is not an affirmation. Instead of the denial 
of one thing and the affirmation of another curing 
disease, it but superimposes it on the sick. Where there 
is health, there is no need of affirming it ; and where the 
Spirit of the Lord is, there is nothing in the nature of 
disease. 

The Christian Scientist has great confidence in his 
doctrine, because it seemingly sticks to its premise; not 
knowing that its premise (postulate) is based on the 



Free Moral Agency a Falsity 79 

human mind. Another thing that causes the Christian 
Scientist to regard what he is following as invulnerable 
is, that its critics in the past have been telling what 
was being cogitated in their own mind, and have not 
touched upon its teachings. 

Jesus did not consider the human mind to be germain 
to the truth in righteousness; therefore He did not tell 
His disciples to work from that basis; but adversely to 
it. "And great earthquakes shall be in divers places, 
and famines, and pestilences; and fearful sights and 
great signs shall there be from heaven. But before all 
these, they shall lay their hands on you, and persecute 
you, delivering you up to the synagogues, and into 
prisons, being brought before kings and rulers for My 
name's sake. And it shall turn to you for a testimony. 
Settle it therefore in your hearts, not to mediate before 
what ye shall answer; for I will give you a mouth and 
wisdom which all your adversaries shall not be able to 
gainsay nor resist. ' ' 

From the human mind and sense-delusion (for they 
are conjoined as one), if a man feels good he thinks it 
is of the truth, but if he feels bad, as he thinks of bad, 
to him it appears of some other origin. This makes void 
his other idea of possession of freedom of will ; for if he 
had choice he would not feel badly; but the immutable 
law is there to curb it. 

Solomon, in all his glory, was not perfect in beauty 
as a lily, which becomes such independently of pride, 
each growing without interference of one with another. 
Solomon was arrayed in the mind and senses of man, 
which have vanity and vexation of spirit as their out- 
come. But we have "a Greater than Solomon" — One 



80 Christian Science Examined 

that came in His heavenly Father's name. He was 
filled with the Spirit of truth, in opposition to the 
spirit of deception, or lies; in order to destroy all delu- 
sions when they have fulfilled their purpose. They 
would not be at all if they were not let be; for there 
is an Almighty God, Who is over all. There is no 
destruction in the truth, but it fulfills that which it 
has purposed. 



CHAPTER IV 

Divine Purpose in All Things 



There is no colloquy between the truth and deception, 
but the falsehood is let be in the affairs of men, in an 
appointed time and for a beneficent purpose. " Think 
not that I am come to destroy the law, or the prophets : 
I am not come to destroy, but to fulfill. For verily I 
say unto you, Till heaven and earth pass, one jot or 
one tittle shall in no wise pass from the law, till all be 
fulfilled. Whosoever, therefore, shall break one of these 
least commandments, and shall teach men so, he shall 
be called the least in the kingdom of heaven; but who- 
soever shall do and teach them, the same shall be called 
great in the kingdom of heaven. For I say unto you, 
That except your righteousness shall exceed the right- 
eousness of the scribes and Pharisees, ye shall in no 
case enter into the kingdom of heaven." 

Man would interfere with the Lord's work, if he 
could ; and he appears to do it — by, setting up a right- 
eousness of his own. He would conceal from view his 
selfish nature, which even by his own judgment is reck- 
oned obnoxious ; but he is not willing to have it exposed 
and brought to nought. 

What the man of the senses does appears to be per- 
formed by his own free will, but in fact he can only do 
as he is allowed, and he is continually thwarted in carry- 
ing out his own plans. The premier delusion that a 



82 Christian Science Examined 

man is under is, that he can do something of his personal 
premeditation. However, if the particular thing that 
he desires is accomplished, he does not do it of himself, 
although he thinks he does. Personally, he is not the 
power that is back of him. He does not even choose to 
come here; and when he goes he is not asked whether 
it is agreeable to him. "As it is written : Jacob have 
I loved, but Esau have I hated. What shall we say 
then? Is there unrighteousness with God? God forbid. 
For He saith to Moses, I will have mercy on whom I will 
have mercy, and I will have compassion on whom I will 
have compassion. So, then, it is not of him that willeth, 
nor of him that runneth, but of God that showeth 
mercy. 

The human mind thinks that the Pharaohs were bad 
men (of their own volition), in holding the children of 
Israel in bondage; but they were there for that very 
purpose, not knowing it themselves. God does not con- 
sult the human mind's likes and dislikes. "For the 
scripture saith unto Pharaoh, Even for this same pur- 
pose have I raised thee up, that I might show My power 
in thee, and that My name might be declared through- 
out all the earth. Therefore hath He mercy on whom 
He will have mercy, and whom He will He hardeneth. 
Thou wilt say then unto me, Why doth He yet find 
fault? for who hath resisted His will? Nay but, 
man, who art thou that repliest against God ? Shall the 
thing formed say to Him that formed it, Why hast Thou 
made me thus? Hath not the Potter power over the 
clay, of the same lump to make one vessel unto honor, 
and another unto dishonor?" 

That which is called evil is finally brought to an end — 
after its necessary part has been played. The human 



Divine Purpose In All Things 83 

mind does not like to hear this, for the adversary works 
through it; and when that is seen it reveals him. But 
he does not want to be revealed, for he comes in the 
name of the truth and covers his tracks that way. 

Evil has no power of itself, but it is used by the 
Lord, as in the case of the Pharaohs, to put the Children 
of Israel in bondage, that they might gain their requisite 
experience. The vessels that are made to dishonor are 
not aware of God's purpose about them and the part 
they play in the affairs of men. What they apparently 
accomplish they think is for their own well-being, if it 
seems well to them. The main reason for their being 
here is supervised by the Over-lord, and has a different 
meaning from the secondary, personal meaning they 
attach to it. As with a man raising a family, who con- 
siders that he does it for his own personal perpetuation ; 
while the deeper purpose, and above his own, is the 
increase of the nation to which he belongs, and yet 
there is still a higher purpose. 

In the idolatry of man's mind, he ascribes power to 
evil, in and of itself. In that he shows that he denies 
the power of God. The human mind is dominated by 
the law of its lawlessness. "Love" (not personal affec- 
tion) "is the fulfilling of the law" of truth, and is the 
consummation of righteousness. 

A man prays to himself through the urge of his mind ; 
but there is that to which his mind is subject. The 
man's prayers are answered after his own fashion, and 
to the extent of his self-deception. The "prayer of 
faith" is, that you know the Father knows what things 
you have need of before you ask Him; and this is not 
a personal operation. 



84 Christian Science Examined 

The human mind, speaking by the mouth, says, "For- 
give us our debts, as we forgive our debtors," but it 
cannot act that part. It merely imitates it, as it does 
whatever else is true. And it can always find an excuse 
that looks plausible to it for not forgiving its debtors. 

In truth we are to let the whole world go free; and 
the fasting enjoined is not from food, but from wanting 
to keep another in bondage. "Is it such a fast that I 
have chosen? A day for a man to afflict his soul? Is 
it to bow down his head as a bulrush, and to spread 
sackcloth and ashes under him? Wilt thou call this a 
fast, and an acceptable day to the Lord? Is not this 
the fast that I have chosen? To loose the bands of 
wickedness, to undo the heavy burdens, and to let the 
oppressed go free, and that ye break every yoke? Is 
it not to deal thy bread to the hungry, and that thou 
bring the poor that are cast out to thy house? When 
thou seest the naked, that thou cover him ; and that 
thou hide not thyself from thine own flesh ? Then shall 
thy light break forth as the morning, and thine health 
shall spring forth speedily: and thy righteousness shall 
go before thee ; the glory of the Lord shall be thy 
rereward. Then shalt thou call, and the Lord shall ans- 
wer; thou shalt cry, and He shall say, Here I am. If 
thou take away from the midst of thee the yoke, the 
putting forth of the finger, and speaking vanity; and 
if thou draw out thy soul to the hungry, and satisfy 
the afflicted soul; then shall thy light rise in obscurity, 
and thy darkness be as the noonday. And the Lord 
shall guide thee continually, and satisfy thy soul in 
drought, and make fat thy bones: and thou shalt be 
like a watered garden, and like a spring of water, whose 
waters fail not." 



Divine Purpose In All Things 85 

All that the man that is not illuminated can do is to 
speak of himself. He speaks of himself while thinking 
that he is speaking of something else. Like preachers 
that natter one another, and at the same time throw 
bouquets at themselves. These wiles of the human mind 
are clearly perceived by those granted to see where 
Satan's seat is. 

In their testimony meetings, Christian Scientists speak 
of themselves; but they think they are speaking of the 
truth. "He that speaketh of himself seeketh his own 
glory; but He that seeketh His glory that sent Him, 
the same is true, and no unrighteousness is in Him." 

In truth there is no fault-finding: the purpose here 
is to point out the difference between the sandy founda- 
tion of the human mind — which is the basis of fault- 
finding — and the mind of the Lord, which has under 
its control all that is purposeful. 

The person of man tries to explain or have his way 
explained into the truth. All human systems use this 
method. The senses of man try to arrive at truth by 
the road of reason ; but they go at right angles and in an 
opposite direction to find it. 

The mind of man is taken out of the way, so that the 
truth, which is untrammeled, might appear. "For the 
mystery of iniquity doth already work: only he who 
now letteth will let, until he be taken out of the way. 
And then shall that Wicked be revealed ; whom the Lord 
shall consume with the spirit of His mouth, and shall 
destroy with the brightness of His coming. Even him, 
whose coming is after the working of Satan, with all 
power, and signs, and lying wonders." 

The disciple does not begin to see until he is brought 
to his extremity; then he can readily discern the light. 



86 Christian Science Examined 

"The people that walked in darkness have seen a great 
light: they that dwell in the land of the shadow of 
death, upon them hath the light shined." The personal 
ego of man is between him and the light and under- 
standing of truth; which truth the personal ego cannot 
receive, for it is itself a shadow and must disappear 
that the truth may be seen unclouded. 

The ways of the human mind are always opposed to 
the Divine way. "Let the wicked forsake his way, and 
the unrighteous man his thoughts; and let him return 
unto the Lord, and He will have mercy upon him; and 
to our God, for He will abundantly pardon. For My 
thoughts are not your thoughts, neither are your ways 
My ways, saith the Lord. For as the heavens are higher 
than the earth, so are My ways higher than your ways, 
and My thoughts than your thoughts." 

The modes of the natural illustrate the spiritual, and 
show that there is a set time for every manifestation. 
"For as the rain cometh down, and the snow from 
heaven, and returneth not thither, but watereth the 
earth, and maketh it bring forth and bud, that it may 
give seed to the sower, and bread to the eater; so shall 
My word be, that goeth forth out of My mouth : it shall 
not return unto Me void, but it shall accomplish that 
which I please, and it shall prosper in the thing where- 
unto I sent it. For ye shall go out with joy, and be led 
forth with peace : the mountains and the hills shall 
break forth before you into singing, and all the trees 
of the field shall clap their hands." 

There is no true relation between the person of man 
and the Lord of hosts. Man's personal attitude would 
vitiate everything right and just. The man of the 
senses' ideas brought to a focus, are the desires he wants 



Divine Purpose in All Things 87 

fulfilled. But when lie does get what he wants he finds 
it acts as a drag on him. The disciple of truth also 
needs this experience at first to show him that the perish- 
able things he craves are not the things he needs. But his 
wants must be served, for him to find by their temporal 
satisfaction that they are in themselves nothing, and are 
only of advantage to him for giving him the experience 
that is necessary. 

One man, according to his senses, would have it all 
sunshine, with no cold nor rain — which are the neces- 
sary elements to cause the earth to yield food for human 
sustenance; but, contrariwise, a planter is glad of an 
abundance of rain. 

Taken together, there is a supreme purpose in all 
things, and nothing comes to pass by chance. There had 
to be a Pharaoh as well as a Moses, a Simon Magus as 
well as a Simon Peter, a Judas as well as the Lord Jesus. 
But the human mind, by permission, conjures up ideas 
of its own. The portrayal of each individual is to be 
found in Scripture; in it is every man's measure: but 
the man of the senses does not like to look face to face 
at his own likeness. 

What the disciple receives is not his personally : what 
lie gets is either given him directly by the Lord through 
the hearing of faith ; or through fellowship of other dis- 
ciples when gathered in His name by the same means. 

Scripture characters depict the characters of today; 
men of our time are as men of old. Some are waiting, 
as then, the appointed time, waiting for the manifesta- 
tion of sons of God. 

The tree of the knowledge of good and evil bespeaks 
the human mind, in which that knowledge inheres; but 
it is not true knowledge. 



88 Christian Science Examined 

There is only one good, and in that there is not 
something additional, which passes for evil. "And, 
behold, one came and said unto Him, Good Master, 
what good thing shall I do, that I may have eternal 
life? And He said unto him, Why callest thou Me 
good? there is none good but one, that is, God. But if 
thou wilt enter into life, keep the commandments." 
The man that said "Good Master," had, according to 
the human mind, an idea of a bad man, with which to 
compare the Master; but, of course, he did not see the 
Master as He is. 

Man's personal wants exceed his needs by a wide 
margin. The human mind, with its many accessions, 
cannot come unto a knowledge of the truth for that 
reason. "And again I say unto you, It is easier for a 
camel to go through the eye of a needle, than for a 
rich man to enter into the kingdom of God. When 
His disciples heard it, they were exceedingly amazed, 
saying, Who then can be saved ? But Jesus beheld them, 
and said unto them, With men this is impossible; but 
with God all things are possible." 

A man cannot serve two masters and attain unto the 
truth. The riches of this life pertain not to the durable 
riches, but to the mutable material possessions, which 
fade away. A man may appear to be rich — rich in a 
false doctrine; but this is the deceiver getting in his 
work. In the human doctrines it is the subversion of one 
set of ideas of the mind for the setting up of others. The 
mind of man being devoid of truth cannot see that two 
or any number of errors do not equal the right. 

Religious sects build their doctrines on the wreckage 
of other doctrines; that is, they use the mistakes of 
others, and build their own on the falsities and incon- 



Divine Purpose in All Things 89 

sistencies of those doctrines they attack, comparing what 
they consider right with what they claim to be wrong 
in other men's views. The iteration and reiteration of 
the varying phases of the personal mind, as opposed to 
the mind which was in Christ Jesus, is what this writing 
is referring to, showing by repetition the failure of 
man's personal mind as applied to different conditions. 
These differences are not exposed in their actuality by 
a book; the book simply records them. The Spirit of 
Truth is above all that is, or can be written. 

When a Christian Scientist has reverted from one 
mental state to another, from a state of exhilaration to 
that of disharmony, he thinks error has crept in; but 
error is never out of the human mind, seeing that mind 
has its basis in error. In the fullness of apprehension 
of the truth the mental states of man are put entirely 
under. Above the relative states of man's mind the 
truth stand supreme. 

In the human mind, the parables Jesus gave fail 
utterly; because that mind, in one of its mental states, 
says they are the truth, and in another, that they are 
a lie. Both statements are a lie ; that which affirms that 
they are the truth, and that which denies it; for they 
are from the same unreliable source. Truth is not in 
the conveyance, but in that which is conveyed. Truth 
is not the messenger, but the One that sends him. 

The exhortation of Christian Science, "Never breathe 
an immoral atmosphere unless in the attempt to purify 
it," is of the human mind, as are all its other deliver- 
ances, for the doctrine is founded on that mind. From 
the standpoint of the human will, if a man is not to 
breathe an immoral atmosphere unless in the attempt 
of its purification, he will have to quit breathing his 
own atmosphere ; and his attempt to purify it, from that 



90 Christian Science Examined 

aspect, would not change it. A man may walk away 
from another man, but he cannot walk away from him- 
self. 

This idea of not remaining in an immoral atmosphere 
is pursued by the ordinary religionist; it is the fruit 
of his self -righteousness. "Which say, Stand by thy- 
self, come not near to me, for I am holier than thou. ' ' 

One planted on the sound doctrine of truth does not 
work from the basis of the good and the evil, which 
savors of division. "Wherefore rebuke them sharply, 
that they may be sound in the faith; not giving heed 
to Jewish fables, and commandments of men, that turn 
from the truth. Unto the pure all things are pure ; but 
unto them that are denied and unbelieving is nothing 
pure; but even their mind and conscience is denied. 
They profess that they know God, but in works they 
deny Him, being abominable, and disobedient, and unto 
every good work reprobate." 

' ' To the pure all things are pure ' ' : not that the one 
who is awake is to pamper his desires, but the contrary. 
They that understand, even in a small degree, recognize 
that the same lower tendency they see in those governed 
by their mind and senses is in them; and this produces 
in them humility, instead of a belief in self-goodness. 
If the same base tendency is in measure overcome, the 
disciple does not take glory therefore to himself; for 
the principal point in coming to a knowledge of the 
truth is that a man cannot come into that knowledge 
of himself; that such entrance into truth is above and 
beyond the capacity of his sentient nature. 

The light of life is eclipsed by the human mind; but 
its interlucent rays are seen by those who begin at the 
point of service of their fellows. 



Divine Purpose In All Things 91 

Notice the simplicity of the truth — which the human 
mind passes over. In truth, the least is accounted the 
greatest, and the greatest among the disciples is the 
servant of all. "At the same time came the disciples 
unto Jesus, saying, Who is the greatest in the king- 
dom of heaven? And Jesus called a little child unto 
Him, and set him in the midst of them, and said, Ver- 
ily 1 say unto you, Except ye be converted, and be- 
come as little children, ye shall not enter into the king- 
dom of heaven. Whosoever, therefore, shall humble 
himself as this little child, the same is greatest in the 
kingdom of heaven." 

The human mind's idea of greatness will be found 
just the opposite of the character whom Jesus pro- 
nounced greatest. According to the personal mind, the 
greatest are those that subject the others to their own 
will ; whereas, in truth, the greatest is the servant of all 
the rest. The natural mind cannot delve into this sim- 
plicity, and yet profundity! 

In truth there are no masters oppressing the weak; 
there is but one Master, Christ. There is no room for 
a personal master where each one is a servant of all, and 
all are bearing each other's burdens. "Bear ye one 
another's burdens^ and so fulfill the law of Christ. For 
if a man think himself to be something, when he is noth- 
ing, he deceiveth himself. But let every man prove 
his own work, and then shall he have rejoicing in him- 
self alone, and not in another; for every man shall 
bear his own burden." 

These sayings are a contradiction to the human mind, 
but are harmonious with themselves; for the disciples 
are bidden to "bear one another's burdens." Yes, in 
truth, the disciple is to bear his own burden, and at 
the same time he is to bear the burdens of his brethren. 



92 Christian Science Examined 

The man of the senses can do nothing but be con- 
stricted by his own accretions, because of that selfish- 
ness or error which actuates him in the accomplishment 
of his own desires. "Come unto Me, all ye that labor 
and are heavy laden, and I will give you rest. Take 
My yoke upon you, and learn of Me; for I am meek 
and lowly in heart; and ye shall find rest unto your 
souls. For My yoke is easy, and My burden is light/' 
To be meek and lowly in heart, is to be above the do- 
main of the common mind. 

"The heart (mind) is deceitful above all things, and 
desperately wicked; who can know it?" The man of 
the senses is not exempt from suffering; yet wants to 
be. The fallow ground must be planted, and har- 
rowed, to cover the seed before it brings forth; so 
the suffering is anterior to an appreciation of the joy 
that is unspeakable in comparison with the husks of 
the human mind — whose imitative enjoyment must be 
paid for to the uttermost farthing. 

Growth in the grace of God is like the river that flows 
on to unite with the ocean; each drop is one with all 
the drops, and all includes the unit. "O that thou 
hadst hearkened to My commandments! then had thy 
peace been as a river, and thy righteousness as the 
waves of the sea." 

The precocious characteristics of the mind of man 
cause it to believe in that which is only in part as if it 
were the whole. The man, ruled by his mind, withers 
like the blossom or the branch that has been cut off from 
the vine. "If a man abide not in Me, he is cast forth 
as a branch, and is withered ; and men gather them, and 
cast them into the fire, and they are burned. If ye abide 
in Me, and My words abide in you, ye shall ask what 
ye will, and it shall be done unto you." 



Divine Purpose In All Things 93 

The senses are not auxiliaries to the truth ; only in the 
sense of being as the chaff is to the wheat. Yet there 
never was wheat without chaff; which acts as a cover- 
ing to preserve the kernel from the inclemency of the 
weather. The wheat is that which is resurrected into 
newness of life, after it has died, and in order to its 
germination; but the chaff, after it has served its good 
purpose, is blown away by the winnowing machine.. 
The chaff does not represent the life as does the wheat. 

There is no faith in the senses of man : faith is from 
the Spirit of truth, which is anterior to all lesser lights 
and puts them out when it shines forth. The mind and 
senses are under the law ; and the law is under the curse 
of sin and death. When the man of the senses falls 
on the truth he is broken; but when it falls on him it 
grinds him to powder. These senses are used to school 
the man by the things that he suffers because of them, 
and they are utilized by the Lord for that purpose. This 
schooling is to prepare the disciple to receive that which 
is beyond the literal and temporal. "0 foolish Gala- 
tians, who hath bewitched you, that ye should not obey 
the truth, before whose eyes Jesus Christ hath been evi- 
dently set forth, crucified among you ? This only would 
I learn of you, Received ye the Spirit by the works of 
the law, or by the hearing of faith? Are ye so fool- 
ish? having begun in the Spirit, are ye now made per- 
fect by the flesh?" 

The man of the personal mind would proselyte others 
to his own delusion ; but there is an appointed time for 
everything, and man can change nothing except accord- 
ing to his own delusions. 

The disciple is what he is, and so is the man of the 
senses, regardless of what the common mind thinks 
about it. "He that is unjust let him be unjust still; 



94 Christian Science Examined 

and he which is filthy, let him be filthy still; and he 
that is righteous, let him be righteous still ; and he that 
is holy, let him be holy still. And behold I come quick- 
ly; and My reward is with Me, to give every man ac- 
cording as his work shall be. I am Alpha and Omega, 
the beginning and the end, the first and the last. 
Blessed are they that do His commandments, that they 
may have right to the tree of Life, and may enter in 
through the gates into the city." 

The grace of God being a free gift, it follows that 
it is not acquired by the labor of man's mind. Yet, al- 
though that grace which is back of faith is a gift, the 
carnal mind is not free to receive it. It is held back 
from its reception by its own nature. The personal ego 
acquires something of its own kind. Then it boasts, or 
takes on a voluntary humility, which lands it in the 
slough of its own simulated superiority. The truth is 
one, and no man can devise ways and means of getting 
it for himself alone, to the exclusion of others. 

The disciple must be broken before the soil is pre- 
pared for the seed; after that, he must be ground to 
powder, in order to bring forth more abundantly. ' ' And 
He spake many things unto them in parables, saying: 
Behold, a sower went forth to sow. And when he sowed, 
some seeds fell by the wayside, and the fowls came and 
devoured them up. Some fell upon stony places, where 
they had not much earth ; and forthwith they sprung 
up, because they had no deepness of earth; and when 
the sun was up they were scorched; and because they 
had no root they withered away. And some fell among 
thorns; and the thorns sprung up and choked them.. 
But other fell into good ground, and brought forth 
fruit, some an hundredfold, some sixtyfold, some thirty- 
fold. Who hath ears to hear, let him hear." 



Divine Purpose In All Things 95 

The disciple is given the humble position of a ser- 
vant. He first goes down in humility; and, rising, 
he lifts up those to whom he is servant. His life, or 
personal self, is lost in this self-abasement, and it is the 
consummation of a good work; with the Life being re- 
vealed at this point. 

The sentient imagination of man, that he takes for 
life, is not life, for life is eternal; and the disciple be- 
gins to learn this, while at the same time he knows that 
he is compassed with infirmities. "This is My com- 
mandment, That ye love one another, as I have loved 
you. Greater love hath no man than this, that a man lay 
down his life for his friends." 

Hanging on the cross was but the outward object- 
lesson of what Jesus did for His disciples: the inward 
meaning is the main thing. Denial of the personal is 
first, not by the person himself, but by the immutable 
law of God, to which the personality is subjected. "And 
when He had called the people unto Him, with His 
disciples also, He said unto them, Whosoever will come 
after Me, let him deny himself, and take up his cross 
and follow Me. For whosoever will save his life shall 
lose it ; but whosoever shall lose his life for My sake and 
the Gospel 's, the same shall save it. ' ' 

Man's personal mind is not something in the sense of 
being an entity of truth ; it is of the impress of appear- 
ances. Our Lord used object-lessons in His instruction, 
as in the case of washing Peter's feet; but He did not 
need object-lessons for Himself. At the time of the rais- 
ing of Lazarus from the dead, He uttered what He said 
for those that stood by, as He told them. The human 
mind regards the lessons, or illustrations, as though 
there was something innate in them for acquisition, when 
they are but the conveyance and signal of truth back of 



96 • Christian Science Examined 

them. Peter's personal idea of the fitness of things 
objected when the Lord was about to wash his feet ; but 
being told he would have no part with the Master unless 
he was washed, he not only wanted his feet washed, but 
also his hands, and his head. This has a meaning deeper 
than the mere statement of physical ablution ; it is illus- 
trative of the true service of one member of the body 
of Christ for another; for He, Christ, is the Head, and 
as such commands the members of His body what to do. 
From the human-mind standpoint, a man is very solicit- 
ous about the welfare of the members of his own body, 
but he does not regard very much the other members 
of the one body of Christ, except from a meddlesome 
standpoint. 

The Lord is crucified again by those members of the 
body who ignore the authority and orders of their spir- 
itual " Head "—Christ Himself. "Simon Peter saith 
unto Him, Lord, not my feet only, but also my hands 
and my head. Jesus saith unto him, He that is washed 
needeth not save to wash his feet, but is clean every 
whit, and ye are clean, but not all (for He knew who 
should betray Him; therefore said He, Ye are not all 
clean.") 

This washing refers to the cleaning up of everything 
that belongs to the natural man. "So, after He had 
washed their feet, and had taken His garments, and was 
set down again, He said unto them, Know ye what I 
have done to you ? Ye call me Master and Lord, and ye 
say well ; for so I am. If I then, your Lord and Master, 
have washed your feet, ye also ought to wash one an- 
other's feet. For I have given you an example, that ye 
should do as I have done to you." The washing of the 
feet has a dual meaning : in it is implied the putting off 



Divine Purpose In All Things 97 

of the human mind, and it brings out obligation to 
service. 

The natural mind is taken up with objects, and not 
with the subject of truth that the objects indicate. The 
mind of man thinks that the truth was in the illustra- 
tive part of what Jesus did. But, as at the tomb of 
Lazarus, what He did there was for His disciples, not 
for Himself. The final part of the truth is not that 
which signifies it, but that which is signified. The truth 
is not exemplified in the vessel; but through the vessel, 
as its instrumentality. ' ' Jesus saith unto her, Said I not 
unto thee, that, if thou wouldest believe thou shouldest 
see the glory of God? Then they took away the stone 
from the place where the dead was laid. And Jesus 
lifted up His eyes and said, Father, I thank Thee that 
Thou hast heard Me, and I knew that Thou hearest Me 
always, but because of the people which stand by, I said 
it, that they may believe that Thou hast sent Me. And 
when He thus had spoken, He cried with a loud voice, 
Lazarus, come forth ! And he that was dead came forth, 
bound hand and foot with grave-clothes, and his face 
was bound about with a napkin. Jesus saith unto them, 
Loose him, and let him go." The faith of Christ was 
shown where He said, "I thank Thee that Thou hast 
heard Me," before it was brought to pass objectively; 
but, of course, the vital part was not in the demonstra- 
tion, but in that which prevailed to bring it to pass. 

The man of the senses is of the same nature as the ob- 
jects he sees ; therefore he never sees anything in its en- 
tirety; nor does he arrive at the spiritual significance; 
which is not gained by looking at things visualized by 
the human mind; but discernment is in the understand- 
ing, which knows no bounds. 



98 Christian Science Examined 

In the understanding, weight is not given to the 
literal meaning of words, quibbles over their derivation 
and translatory representations of them; for the truth 
of a matter antedates writing about it; and that 
which is written, if it is true testimony, refers to its 
essence; therefore what is recorded must be spiritually 
discerned, to get at its significance. The members of the 
various denominations, subdivisions of the human mind, 
would have us believe that the deceiver is the agnostic, 
the infidel, the avowed atheist, and any other outcasts 
of the same cultured mind with dogmatic sectarian be- 
liefs; but the deceiver who says he brings us the truth 
always comes in the Lord's name; that is, in the name 
of the Spirit of Truth, but he denies it at the same time. 

The agnostic, infidel and atheist either follow the 
direction of their own human and misleading mind, or 
are influenced by holders and exponents of ideas of other 
men; they are not deceivers as coming in the name of 
the Lord. The rule is, that the deceiver comes in the 
name of the Lord, in truth's name; ergo, he would not 
be the deceiver against whom we are warned if he 
came in his own name. Deceiving doctrines come as a 
hobby, and the hobbyist does not recognize that his per- 
sonal mind is open to deception as other people's who 
have hobbies that conflict with his. 

The man of the senses moves in a groove of his own in- 
vented and grotesque beliefs. His own mentality being 
filled with an individual hobby, he does not fully realize 
that he has in the past entertained false beliefs — which 
beliefs have fallen to pieces; the one he now has, he is 
sure — very sure — is right. He is not thoroughly de- 
ceived in it until he is thus sure beyond a doubt that 
he is now right; then he is completely illusioned. For, 
"as he thinketh in his heart, so is he" ; so is he deceived 



Divine Purpose*In All Things 99 

in thought, for his mind is obsessed with the illusion 
that he is the particular state of mind that he entertains. 
He does not see that states of mind change while yet he 
is the same man. 

If a man from his erroneous mind feels bad, he thinks 
himself doomed to stay that way, but if he has a good 
feeling, he then thinks he will stay that way; 
yet, as before said, he is not thoroughly deceived 
either way until he is sure as to his delusion that 
it is the truth. An illuminated man is not under 
the influence of his states of mind — only to the extent 
that they are used to humble him, and cause him to 
learn obedience. The humility they bring about in the 
disciple is not of themselves, but through them, for the 
inner man — who is the disciple. Seeing that he is en- 
compassed with the infirmities of the flesh he is made 
lowly in mind. The same senses are used in the opposite 
way on the outer man, or man of the senses, lifting him 
up with pride. In this we see the purpose in all things : 
the man of senses is exalted with pride by his senses, 
and the disciple is depressed by them as a means 
to their own end and the coming forth of the perfect 
man. The sense-man is lifted up to fall, or come to an 
end of himself, that the new man might emerge. A 
significant truth is, that Jesus never taught the human 
mind. He instructed none but the disciples prepared 
to receive His words. There is no way possible for the 
human mind to receive the truth ; when the truth makes 
entrance the human mind departs. 

The blindness of the common mind is shown in its 
oscillating in states of feeling — from one to another, 
and in thinking that its last state is finality. The Life is 
above states of mind and expels them. "There is no 
fear in love, but perfect love casteth out fear: because 



100 Christian Science Examined 

fear hath torment. He that feareth is not made perfect 
in love. We love Him, because he first loved us. If a 
man say, I love God, and hateth his brother, he is a liar : 
for he that loveth not his brother whom he hath seen, 
how can he love God, Whom he hath not seen? And 
this commandment have we from Him, That he who 
loveth God, love his brother also." 

The ways of life are above the ways of the changing 
mind. The mind of the man that is of few days and 
full of trouble is in the conjunction with the senses in 
their inter-relation, which are continually shifted about 
by the impressions they receive; but in truth there is 
nothing of a shadowy and mortal nature to receive im- 
pressions. "For other foundation can no man lay than 
that is laid, which is Jesus Christ." The truth works 
dispassionately, and is no respecter of persons. So it 
is a matter of going directly to the One over all. ' ' What- 
soever is not of faith is sin" — the faith of Him Who is 
"the Way, the Truth, and the Life." 

The human mind tries to excuse itself by concealing 
the outward results of sin, that is evidence of its noxious 
source ; that man 's mind strains at a gnat and swallows 
a camel. It is scrupulous about the least, giving no 
attention to sin's source. "And He saith unto them, 
Are ye so without understanding also? Do ye not per- 
ceive, that whatsoever thing from without entereth into 
the man, it cannot defile him; because it entereth not 
into his heart (mind), but into the belly, and goeth out 
into the draught, purging all meats? And He said, 
That which cometh out of the man, that defileth the 
man. For from within, out of the heart (mind) of men, 
proceed evil thoughts, adulteries, fornications, murders, 
thefts, covetousness, wickedness, deceit, lasciviousness, 



Divine Purpose In All Things 101 

an evil eye, blasphemy, pride, foolishness; all these 
evil things come from within, and defile the man. ' ' 

Faith being "the substance of things hoped for, the 
evidence of things not seen," it follows that faith is be- 
yond the mind and senses. The works that Jesus did in 
the sight of men, and of which the people saw but the 
appearance, were the outward expression of His faith, 
and contravened not the law of truth, but only the law 
of the human mind. The man of the senses cannot study 
into that which is arcane to him. "And without con- 
troversy, great is the mystery of godliness, God was 
manifest in the flesh, justified in the Spirit, seen of 
angels, preached unto the Gentiles, believed on in the 
world, received up into glory." 

Man's personal ego is confounded by the literal. 
"Search the scriptures; for in them ye think ye have 
eternal life; and they are they which testify of Me. 
And ye will not come to Me, that ye might have life." 
The human mind, in its bizarre doctrines, takes it that 
the main thing is to search and study the Scriptures; 
but, of course, having its doctrines planted on a sand- 
foundation, it cannot follow up what the Lord said, 
according to the record, "And ye will not come to Me, 
that ye might have life. ' ' This brings out the thought ; 
as much as to say, You search the scriptures, and go to 
everything but the Source of Life ; and ye will not come 
to Me that ye might have life. ' ' 

"I receive not honor from men; but I know you, 
that ye have not the love of God in you. I am come in 
My Father's name, and ye receive Me not; if another 
shall come in his own name, him ye will receive. How 
can ye believe which receive honor one of another, and 
seek not the honor that cometh from God only?" 



102 Christian Science Examined 

There is no lack of the literal; but there is a famine 
of hearing (understanding) the purport of the testi- 
mony; no shortage of Bibles (members of certain sects 
will give you one for the asking) ; but, with their human 
mind, they cannot give you understanding. " Behold, 
the days come, saith the Lord God, that I will send a 
famine in the land ; not a famine of bread, nor a thirst 
for water, but of hearing the words of the Lord. And 
they shall wander from sea to sea, and from the north 
even to the east, they shall run to and fro to seek the 
word of the Lord, and shall not find it. ' ' We are in that 
time now, albeit many sectarians claim to hear the words 
of the Lord ; but these fulfill what the Lord said to His 
disciples, "Take heed that no man deceive you." This 
includes every man governed by the human mind. ' ' For 
many shall come in My name, saying, I am Christ; and 
shall deceive many." They come saying that Jesus is 
the Christ, they also come of their own personal ego 
declaring that they are Christ themselves; but the 
Christ, which is the Truth, is not the man of the human 
mind and passions. The real Christ says of himself, 
"I am the Way, the Truth, and the Life." 

When the man of the senses comes saying, Jesus is 
Christ — and many testify that — he comes as an agent of 
the adversary, declaring by the mouth through his hu- 
man mind something he has not received himself; and 
they are not infidels or atheists that come in Christ's 
name ; they are the sectarians. The living Word of God is 
not a book, as man 's mind would have us believe. ' ' For 
the Word of God is quick and powerful, and sharper than 
any two-edged sword, piercing even to the dividing 
asunder of soul and spirit, and of the joints and marrow, 
and is a discerner of the thoughts and intents of the 
heart. Neither is there any creature that is not manifest 



Divine Purpose In All Things 103 

in His sight ; but all things are naked and opened unto 
the eyes of Him with whom we have to do. ' ' 

The human mind takes the literal for the very word 
of God; which was in the beginning and before the 
literal. Not that the word of God had a beginning, 
according to the common acceptation; for there is no 
beginning in that which is eternal. "But Jesus an- 
swered them, My Father worketh hitherto, and I work. ' ' 
The same truth that works through the chosen vessel 
worked before the fashioning of that vessel. "In the 
beginning was the Word, and the Word was with God, 
and the Word was God." Therefore the Word of God 
is not a book: it is the Lord Himself. "The same was 
in the beginning with God. All things were made by 
Him, and without Him was not anything made that was 
made. In Him was life, and the life was the light of 
men. And the light shineth in darkness, and the dark- 
ness comprehended it not." 

The mind of man calls the Bible the living word of 
God, without its being written in the Scriptures that it 
is. And men in argument say, "I stand on the word of 
God. ' ' without being able to agree. Their standing, rath- 
er, is on a literal and private interpretation of their own ; 
which they call the word itself. The Word of God is 
the Lord Himself. "Jesus said unto her, I am the 
resurrection, and the life : he that believeth in Me, 
though he were dead, yet shall he live; and whosoever 
liveth and believeth in Me shall never die." 

The human mind believes in death, not life ; it believes 
in a form of life, in the processes of construction and 
destruction, until the latter finishes the job. But the 
life is not affected by the passing of physical forms, for 
the same life that was manifested in the prophets and 
the apostles has always been manifested. What appears 



104 Christian Science Examined 

to the mind of man as the truth is but the manifestation 
of passing shadows. "The grass withereth, the flower 
f adeth, because the Spirit of the Lord bloweth upon it : 
surely the people is grass. The grass withereth, the 
flower f adeth, but the Word of our God shall stand 
forever. ' ' 

The personal mind says, all are striving for the truth, 
but in different ways. But the ' ' different ways ' ' are the 
varying courses of the human mind, which are the broad 
way leading to destruction, and multitudes throng that 
way. There is only one way into the truth, and the 
gate to it is strait. "Enter ye in at the strait gate; 
for wide is the gate, and broad is the way, that leadeth 
to destruction, and many there be which go in thereat; 
because strait is the gate, and narrow is the way 
which leadeth unto life, and few there be that find it. 
Beware of false prophets, which come to you in sheep's 
clothing, but inwardly they are ravening wolves. Ye 
shall know them by their fruits. Do men gather grapes 
of thorns, or figs of thistles?" 

The nullification of Christian Science is in its attempt 
to make a disciple out of the human mind and teach it 
the truth; but the Lord Jesus used a little child as an 
example for the disciples. The mind of man, in its 
idolatry, heady interpretations and false knowledge, is 
not manifested in a little child. "And they brought 
unto Him also infants, that He would touch them. But 
when His disciples saw it, they rebuked them. But 
Jesus called them unto Him, and said, Suffer little 
children to come unto Me, and forbid them not; for of 
such is the kingdom of God. Verily I say unto you, 
Whosoever shall not receive the kingdom of God as a 
little child, shall in no wise enter therein." A little 
child does not receive what it gets by study ; and it can- 



Divine Purpose in All Things 105 

not study into the gifts of its parents, no more than it 
can into Christ. The gifts of parents are free to their 
children, and are bestowed not because of the child's 
desires, but according to what it needs, and independent 
of its desires. 



CHAPTER V 

Animal Magnetism From the Same Mind as Declares 
Against It in Christian Science 



The animal magnetism spoken of in Christian Science 
is the branch called the evil of the human mind, and the 
interchange between it and the good of that mind is 
from the same foundation. What is called the good in 
Christian Science is supposed to be from the Divine 
Mind, while the evil is attributed to mortal mind; but 
the good and the evil of Christian Science are both from 
the mortal mind. Christian Scientists ' method of acquir- 
ing their supposed divine good is seen to be wholly by 
the working of the human mind. In Christian Science 
imputation of animal magnetism is affirmed, even while 
it is being denied. This reveals the mind striving to free 
itself ; but self cannot free self. If it could, there would 
be no need of the Savior, "Who is above the self. 

If the Christian Scientist understood what animal 
magnetism is, he would know that it is a state of mind 
that works alternately with the other state of mind 
which he denominates good, and thinks is divine. But 
this state of mind deceives him more than does the other 
state that he calls malicious animal magnetism, for it 
causes him to think that he has something when he has 
nothing. The mind of Christ is above both states of 
mind of the Christian Scientist; for He is immutable 
and never alternates with something else. "Let this 
mind be in you, which was also in Christ Jesus. ' ' There 



108 Christian Science Examined 

is no change in the mind of Christ; but the Christian 
Scientist's mind changes. He denies the evil condition 
of that mind and affirms the good, thinking his idea of 
good will lead him into the mind of Christ. But the 
good condition of this mind is the deceiver of deceivers. 

That which is of Christ is beyond man's mind, and 
takes it away, with its knowledge of good and evil. The 
strong delusion of man's mind is that it will finally 
grow into the mind of Christ, whereas the human mind 
is to be p\it off. "But ye have not so learned Christ; 
if so be that ye have heard Him, and have been taught 
by Him, as the truth is in Jesus. That ye put off, 
concerning the former conversation, the old man, which 
is corrupt, according to the deceitful lusts, and be re- 
newed in the spirit of your mind. And that ye put 
on the new man, which, after God, is created in right- 
eousness and true holiness. When the truth is revealed, 
the lie is no more; for there is no lie in the truth — 
neither is there any truth in a lie. 

The human mind is here represented as the lie, which 
appears like the truth to those in darkness. Where the 
mind of the Lord is — and it is all that in reality is — the 
shadows of the human mind are entirely dissipated. The 
truth cannot be tacked on to the lie, nor the lie on to the 
truth. "And He spake also a parable unto them: No 
man putteth a piece of a new garment upon an old; if 
otherwise, then both the new maketh a rent, and the 
piece that was taken out of the new agreeth not with 
the old. And no man putteth new wine into old bottles 
(wine-skins), else the new wine will burst the bottles, 
and be spilled, and the bottles shall perish. But new 
wine must be put into new bottles, and both are pre- 
served. No man also having drunk old wine straightway 
desireth new, for he saith, The old is better. ' ' 



Science and Magnetism 109 

The truth does not go according to the fancy of the 
feelings and sentiments, but according to the unchange- 
able law of the Spirit of life in Christ Jesus; " which is 
the same yesterday, and to-day, and forever." The 
righteousness of the truth (which is the only right) has 
no evil in it, either antecedent or subsequent; the two 
branches, good and evil, are nurtured from the same 
root and are of the other tree of delusions. 

The human mind cannot expatiate on that which it 
has not, because it is divided between the two thieves — 
man's ideas of good and evil. Spiritual things are not 
literally but spiritually discerned: the senses of man 
try to discern them physically. The multiplying of 
the loaves and fishes illustrates the spiritual. ' ' Bread, ' ' 
with other terms used by Jesus, are spiritually inter- 
preted. "I am the Living Bread, which came down 
from heaven ; if any man eat of this Bread, he shall live 
forever. ' ' 

The aphorisms of the personal mind when apparently 
bringing out truth are taken for what they are, namely 
deceivers, by the man given to see where Satan's seat is. 
He knows that sayings of truth, coming from that source 
(the human mind) are from the great imitator, who 
works through the mind and senses of man. The 
personal self deceives by pointing at some other self as 
the deceiver, and by applying sayings of truth against 
the other self and wielding them over him as a club. The 
self fails to take the truth home to itself and to apply 
it to the destruction of itself. If the deceiver is judged 
within ourselves we are enabled to see clearly, and can 
point out the deceiver in the other member, and show 
him where he is deceived — if he can receive it. The 
human mind haggles over the meanings of words, and 



110 Christian Science Examined 

stultifies their significance, not knowing that things 
eternal are not discerned according to the letter. 

Spiritual discernment is abstract to the personal mind. 
In truth there is one right, which is synomymous with 
truth. What the human mind calls right is its com- 
parison between its idea of right as in opposition to 
another idea of right from the same mind in another 
member of the human family. ' ' Fear thou not, for I am 
with thee; be not dismayed, for I am thy God. I will 
strengthen thee; yea, I will help thee; yea, I will uphold 
thee with the right hand of My righteousness." 

What is called the natural man, or the man of the 
senses, tries to cover himself by accusing the truth of 
likeness to himself. "And he was casting out a devil, 
and it was dumb. And it came to pass, when the devil 
was gone out, the dumb spake, and the people won- 
dered. But some of them said, He casteth out devils 
through Beelzebub, the chief of the devils. And others, 
tempting Him, sought of Him a sign from heaven. But 
He, knowing their thoughts, said unto them: Every 
kingdom divided against itself is brought to desolation, 
and a house divided against a house falleth. If Satan 
also be divided against himself, how shall his kingdom 
stand? because ye say that I cast out devils through 
Beelzebub. And if I by Beelzebub cast out devils, by 
whom do your sons cast them out ? Therefore shall they 
be your judges. But if I with the finger of God cast 
out devils, no doubt the kingdom of God is come upon 
you. ' ' 

The man of the senses can only do that which is 
according to his own nature. He imitates the Lord, 
and casts out devils in his own delusions that have their 
instigation in his personal constitution. The devils that 
are apparently cast out, in his illusion of them, are the 



Science and Magnetism 111 

good states of the human mind taking the place of its 
bad states; but one state is no more divine than the 
other. The truth is not divided into better and worse; 
for it is the absolute and includes all, with nothing out- 
side of itself. The human mind, with its appearances, 
is outside of the absolute ; and this is where the delusion 
of it comes in. The common mind imputes sin ; but there 
is no sin in the truth. "For until the law sin was in 
the world, but sin is not imputed where there is no law. ' ' 

The personal mind holds on to the imputation of sin ; 
that is why the Gospel cannot come from that mind — 
which sets up an imitation gospel. Religionists are not 
saved by the Gospel ; theirs is a counterfeit salvation. By 
it, they are saved from the Gospel, instead of by it ; for 
hardly is a righteous man saved by the truth — which 
demands perfection. "For the time is come that judg- 
ment must begin at the house of God; and if it first 
begins at us, what shall the end be of them that obey not 
the Gospel of God? And if the righteous scarcely be 
saved, where shall the ungodly and the sinner appear? 
Wherefore let them that suffer according to the will of 
God commit the keeping of their souls to Him in well- 
doing, as unto a faithful Creator." 

The personal mind, through its sentiments, makes 
great claims of having something when it has nothing; 
for the high calling of the life is above the senses. One 
that recognizes the deceiving senses in their true char- 
acter does not need even to refer to them for his own 
sake : they are used, however, to illustrate the difference 
between the shadow and the light. 

The human mind preaches condemnation; but the 
Gospel is "good tidings of great joy, which shall be to 
all people.' ' The natural mind does not include "all", 
but only those who believe the way it does. This mind 



112 Christian Science Examined 

is "the accuser" of our brethren, which is cast down, 
which accused them before our God day and night. 
The members of the different sects play this part of 
accuser; they are the many that come in Christ's name, 
but deny Him in the life. 

The Gospel is not a makeshift based upon man's mind. 
All down the line of the ages the human mind, in its re- 
cension, attaches a meaning of its own to the words of 
truth. Prayer it calls desire, and desire it calls prayer, 
and it acts that out by asking for blessings, physical and 
temporal. There is a meaning to what is called physical, 
as a symbol, that the personal mind does not grasp ; for 
all that accrues from it is separation and division, Self- 
confidence and human belief man's mind calls Faith. 
The religionist thoroughly believes in the false belief 
conceived in his own head, and labels it faith. But this 
is not the faith of Christ, which faith is "the substance 
of things hoped for, the evidence of things not seen. ' ' To 
the contrary, the human mind is looking for evidence 
of things seen, with the senses. And when it is given 
all it wants to see, it calls that faith. But that is the 
outward appearance — the sight of the eye and the hear- 
ing of the ear. "Therefore we are always confident, 
knowing that, whilst we are at home in the body, we are 
absent from the Lord. (For we walk by faith, not by 
sight.) We are confident, I say, and willing rather to 
be absent from the body, and to be present with the 
Lord. Wherefore we labor, that, whether present or 
absent, we may be accepted of Him. For we must all 
appear before the judgment-seat of Christ; that every 
one may receive the things done in his body, according 
to that he hath done, whether it be good or bad. ' ' 

The spectrum of the personal mind appears like the 
truth to that mind; but it knows no more of the truth 



Science and Magnetism 113 

than does an unborn child of the world outside that it 
has not seen. 

The carnal mind is destitute of the truth, and knows 
not what it needs ; but with respect to its desires it has 
many wants. ' ' For John the Baptist came neither eating 
bread nor drinking wine; and ye say, He hath a devil. 
The Son of Man is come eating and drinking; and ye 
say. Behold, a gluttonous man and a wine-bibber, a 
friend of publicans and sinners!" (Neither John the 
Baptist nor the Lord Jesus Himself was approved of the 
human mind.) ''But wisdom is justified of all her 
children. ' ' 

The Lord's sheep are they that hear the Master's 
voice and have the traits of a sheep. Instead of being 
like the man of the senses they resemble sheep, because 
they recognize they have a Shepherd to take care of 
them and be in all things their master. Their Master 
is not their own personal mind, but the Lord and Savior 
Jesus Christ, which is truth. 

The mind of man was sending out conflicting reports 
as to who the Lord Jesus was. And on one occasion 
Jesus asked the disciples, "Whom do men say that I 
the Son of man, am? And they said, Some say that 
Thou art John the Baptist; some, Elias; and others, 
Jeremias, or one of the prophets. He saith unto them, 
But whom say ye that I am? And Simon Peter an- 
swered and said, Thou art the Christ, the Son of the 
Living God. And Jesus answered and said unto him, 
Blessed art thou, Simon Barjona; for flesh and blood 
hath not revealed this unto thee, but My Father, which 
is in heaven." This evidences that Peter's answer did 
not come from the aplomb of the human mind, but from 
the summit of truth, which is the mind of Christ. 



114 Christian Science Examined 

"And I say unto thee, that thou art Peter, and upon 
this rock I will build My church, and the gates of hell 
shall not prevail against it." The human mind's inter- 
pretation has it, that the person of Peter is the rock. 
But it was He that revealed the truth to Peter — not 
his personal mind. He is the rock, not Peter. For a 
little while afterwards the Lord said to him, "Get thee 
behind me, satan ; thou art an offense unto Me ; for thou 
savorest not the things that be of God, but those that be 
of men. ' ' This was said to Peter after his rebuke of the 
Lord, from his carnal mind. 

The Forerunner of the Lord Jesus said with reference 
to this Christ, who is the Rock and the Truth: "I am 
the voice of one crying in the wilderness, Make straight 
the way of the Lord ; as said the prophet Esaias. ' ' The 
wilderness of the human mind could not receive that 
1 ' voice ' ' ; and when it said, ' ' Make straight the way of 
the Lord, ' ' understanding was not given to the deviating 
mind of man — which takes the path that leaves the 
straight course. The eternal truth never changes. "He 
it is, who coming after Me, is preferred before Me; 
whose shoe-latchet I am not worthy to unloose." 

The testimony that comes from the Spirit of Truth, 
and not from man's mind, nullifies the testimony of the 
latter. The Lord takes His own out of the Babel of 
their beliefs, opinions and pre-conceived ideas, and leads 
them into the truth. He first lets them have experience 
in the confusion of tongues, that in the end, after they 
have gone through the ordeal, they may realize that 
there is nothing for them of satisfaction — no pasture to 
feed their needs. The "goats" of our Lord's parable, 
typify those who seemingly thrive on man's tradi- 
tions and superstitions, and who manage to subsist in a 
pasture where the sheep can not. The safety of the 



Science and Magnetism 115 

sheep is in their Shepherd. In proportion as they grow 
in grace, they are sequestered from the blind guides, 
who utilize their intellect to gain a following. 

Jesus proceeded to the limit of humility when He went 
willingly to the Cross. The personal mind of His enemies 
thought they could do away with Him for good by 
nailing Him on that cross; but the truth keeps the 
human mind from gaining such victory, with its false 
peace. "Then gathered the chief priests and the Phari- 
sees a council, and said, What do we ? for this Man doeth 
many miracles. If we let Him thus alone, all men will 
believe on Him, and the Romans shall come and take 
away both our place and nation. And one of them, 
named Caiaphas (being the high priest that same year), 
said unto them, Ye know nothing at all, nor consider 
that it is expedient for us that one man should die for 
the people, and that the whole nation perish not. And 
this spake he not of himself, but being high priest that 
year he prophesied that Jesus should die for that nation, 
and not for that nation only, but that also He should 
gather together in one the children of God that were 
scattered abroad.' ' 

The human mind pours out vituperation against the 
truth which takes it away ; it dies hard. The Lord Jesus 
descended to the lowest depth of humiliity to raise up 
His friends. "Let this mind be in you, which was also 
in Christ Jesus. Who, being in the form of God, thought 
it not robbery to be equal with God; but made Himself 
of no reputation, and took upon Him the form of a ser- 
vant, and was made in the likeness of men. And being 
found in fashion as a man, He humbled Himself, and be- 
came obedient unto death, even the death of the cross. 
Wherefore God also hath highly exalted Him, and given 
Him a name which is above every name : that at the name 



116 Christian Science Examined 

of Jesus every knee should bow, of things in heaven, and 
things in earth, and things under the earth; and that 
every tongue should confess that Jesus Christ is Lord, 
to the glory of God the Father." 

The human mind hates the truth because the truth 
shows it up even as daylight exposes to view the hidden 
things of darkness. "The world cannot hate you, but 
Me it hateth, because I testify of it that the works 
thereof are evil." Put tares and wheat before the 
human mind and it will accept the tares and reject the 
wheat, for tares are its customary food. It is at en- 
mity with the truth, which is inimical to it, and takes it 
away. "Woe unto you, scribes and Pharisees, hypo- 
crites ! for ye pay tithe of mint, and anise and cummin, 
and have omitted the weightier matters of the law — 
judgment, mercy and faith. These ought ye to have 
done, and not to leave the other undone. Ye blind 
guides! which strain at a gnat, and swallow a camel." 
The man of the senses wanted to crucify Jesus, and he 
did. He wanted, also, Barabbas, the robber, to be 
released instead of Jesus ; and got his way. He always 
chooses the lie in preference to the truth. 

The human mind is approachable by suggestions and 
sense impressions. It never gets a true statement, but 
deals only with outward appearances. It is impotent; 
not able to receive the true import of a thing, being sub- 
ject to hearsay. Its faculties do not distinguish between 
the lie and the truth. "Then Pilate entered into the 
judgment-hall again, and called Jesus, and said unto 
Him, Art thou the king of the Jews? Jesus answered 
him, Sayest thou this thing of thyself, or did others tell 
it thee of Me?" 

Christ Jesus, being the Way, the Truth, and the Life, 
never said anything superfluous. The questions He asked 



Science and Magnetism 117 

were not for the purpose of getting information, but to 
let the person of man condemn himself out of his own 
mouth. The truth is everywhere present, but man's 
mind is inverse to it and sees its own perverted form. 
The human mind dies when the light of life is revealed. 
The head that the man of the senses follows is on his 
shoulders, but that is not the true head, which is Christ. 
"And Jesus saith unto him, The foxes have holes, and 
the birds of the air have nests, but the Son of man hath 
not where to lay His head. ' ' 

Pilate, from the human mind, spoke of his power 
(judicial prerogative) to Jesus, to do with Him as he 
pleased, assuming authority over the Lord, after Jesus 
had heard his question asking who He was, and had 
declined answering it by standing silent in his presence. 
Thus the truth does not answer the questions of the 
human mind, which exalts itself as its superior. ' * Then 
saith Pilate unto Him, Speakest thou not unto me? 
knowest Thou not that I have power to crucify Thee, 
and have power to release Thee? Jesus answered, Thou 
couldest have no power at all against Me, except it were 
given thee from above; therefore, he that delivered Me 
unto thee hath the greater sin." The assumption of 
power by the human mind is manifested in Pilate's 
saying to Jesus, "Knowest Thou not that I have power 
to crucify Thee, and have power to release Thee ? ' ' while 
the answer that Jesus gave, ' ' Thou couldest have no pow- 
er at all against Me, except it were given thee from 
above," shows the powerlessness of man without God's 
permission. Pilate did not again assert his "power" in 
dealing with Jesus after this remark ; but the Jews clam- 
ored for Jesus' life, and said to Pilate, when he was 
minded to release Him, "If thou let this Man go, thou art 
not Caesar's friend." The part Jesus took all through the 



118 Christian Science Examined 

human mind's lying accusations brings to view that the 
peremptory law is above the natural mind, and reveals 
the supreme power of God, and the powerlessness of the 
man of the senses. 

The human mind lingers yet in the parables, illus- 
trating the difference between itself and the mind which 
is in Christ Jesus. The bonds of comity of the human 
mind were renewed between Pilate and Herod over the 
taking of Jesus ; before then these rulers were at enmity 
with each other. 

What is here written is a summary of the human 
mind's thought in general as opposed to the truth. It 
is to give the modes, motions, aims and ambitions of that 
mind in particular instances, and show that there is no 
conjugation between that mind and the pure mind of 
the Lord. Every method of procedure and accomplish- 
ment of man's mind, from its selfish standpoint, is 
bound to be the reverse of the mind of Christ. 

The human mind asks, as did Pilate, What is truth? 
It reveals in its every question that it does not know 
what it is. The truth is not prosaic ; everybody does not 
know it. For the truth is above bodies, it is purely of 
Divine revelation. It cannot be uttered, it is life ! " Like- 
wise the Spirit also helpeth our infirmities, for we know 
not what we should pray for as we ought, but the Spirit 
itself maketh intercession for us with groanings which 
cannot be uttered. And He that searcheth the heart 
knoweth what is the mind of the Spirit, because He 
maketh intercession for the saints according to the will 
of God." 

The truth is not like the shadowy mind of man, 
which must make way for it. The life is not divided: 
it is a unit. ' ' One Lord, one faith, one baptism, one God 
and Father of all, who is above all, and through all, 



Science and Magnetism 119 

and in you all. But unto every one of us is given grace, 
according to the measure of the gift of Christ." 

Baptism signifies the washing of regeneration. The 
ceremonial rites of the Law were types of the working 
of truth inwardly. "For the Law was given by Moses, 
but grace and truth came by Jesus Christ." Jesus 
showed that self comes to its end by the way of suffering. 
He went to the cross to exemplify this. The disciple 
must die to sin, which is without faith. 

The last place the world saw Jesus was on the cross; 
but the disciples saw Him after that, yet not with the 
human mind — which does not see Him at any time. The 
disciples did not know the Lord until He opened their 
understanding. It was when they met Him in the way, 
after His crucifixion, and were commanded by Him to 
tarry in the city Jerusalem until they were endued 
with power from on high. When the Lord bade certain 
of his disciples follow Him, He said to them, "I will 
make you fishers of men," but after Jesus' crucifixion 
they went fishing for fish, instead of men. Peter had 
said, "I go a-fishing, " and those who were with him 
took up the suggestion and accompanied him. 

Peter illustrated the impetuousity of the human mind 
on many occasions. This was permitted, to show the 
difference between the personal and the spiritual and 
wherein the personal fails. "Peter answered and said 
unto Him, Though all men shall be offended because of 
Thee, yet will I never be offended. Jesus said unto him, 
Verily I say unto thee, That this night, before the cock 
crow, thou shalt deny Me thrice. Peter said unto Him, 
Though I should die with Thee, yet will I not deny Thee. 
Likewise also said all the disciples. ' ' The personal mind 
swears that it will not deny the truth, while of the truth 



120 Christian Science Examined 

it is the denial. It does not deny itself ; the truth does 
that. 

The crow of a rooster brought to Peter's remembrance 
what the Lord had told him he would do in the way of 
denial — which he did, with oaths and curses. It is 
natural for the human mind to deny the truth. ''Now 
Peter sat without in the palace, and a damsel came unto 
him saying, Thou also wast with Jesus of Galilee. But 
he denied before them all, saying, I know not what thou 
sayest. And when he was gone out into the porch, an- 
other maid saw him, and said unto them that were there, 
This fellow was also with Jesus of Nazareth. And again 
he denied, with an oath, I do not know the Man. And 
after a while came unto him they that stood by and said 
to Peter, Surely thou also art one of them; for thy 
speech betrayeth thee. Then began he to curse and to 
swear, saying, I know not the Man. And immediately 
the cock crew. And Peter remembered the word of 
Jesus, which said unto him, Before the cock crow thou 
shalt deny Me thrice. And he went out and wept 
bitterly." 

On another occasion Peter made attempt at walking 
upon the water, and began to sink in sight of Him who 
had power over the elements, subjecting them to 
His will. Man's mind exhibited in all these things 
that it is contrary to the truth . (It is never on the right 
side.) When the disciples were out fishing, Jesus ap- 
peared on the shore (this was after the resurrection), 
but they did not know that it was Jesus. The Lord 
asked them, had they any meat ? and they answered, No. 
He then told them to cast their net on the right side of 
the ship ; which they did, and enclosed so many fishes as 
to be unable to draw up the net again into the ship. 
Before that they had toiled and caught nothing. This 



Science and Magnetism 121 

shows that when the truth is manifested (which is on 
the "right side"), it accomplishes what it wills; but it 
is always beyond the human mind, as are all the teach- 
ings of Jesus. When the truth is manifested, it brings 
out the disparity between the human and the divine. 
The human mind is never right, it is cast on the left side. 
The separation is between the sheep and the goats, with 
the sheep on the right and the goats on the left — the 
human mind representing the goats. 

The mind of appearances looks outwardly for that 
which is to come in the understanding; it looks at 
things without, which are without life, "for we walk by 
faith, not by sight." The man of the five senses, or as 
many more as he claims, cannot hear (understand) 
what Jesus said. This man is thus portrayed by Jesus : 
"Why do ye not understand My speech? Even because 
ye cannot hear My word. Ye are of your father the 
devil, and the lusts of your father ye will do. He was 
a murderer from the beginning, and abode not in the 
truth, because there is no truth in him. When he 
speaketh a lie, he speaketh of his own ; for he is a liar, 
and the father of it. And because I tell you the truth 
ye believe Me not. Which of you convinceth Me of sin 1 
And if I say the truth, why do ye not believe Me? He 
that is of God heareth God's words. Ye, therefore, hear 
them not because ye are not of God. ' ' 

The personal mind tries by literality to come into a 
knowledge of the truth — by the study of Scripture ; but 
the spiritual is not reached by the lies of the literal, 
which deals merely with shadows. "But the natural 
man receiveth not the things of the Spirit of God; for 
they are foolishness unto him ; neither can he know 
them, because they are spiritually discerned. But he 
that is spiritual judgeth all things; yet he himself is 



122 Christian Science Examined 

judged of no man. For who hath known the mind of 
the Lord, that he may instruct Him ? But we have the 
mind of Christ." 

The Lord was not polite with the mind of man, nor 
did He cover with mannerisms the corruption that 
issued from it, but used against it the sword of the 
Spirit, which is "the sharp sword with two edges" — it 
cuts both ways. When a disciple is granted to use this 
sword of the Spirit, it cuts him as well as the one he 
uses it toward, thereby doing away with the "holier- 
than-thou ' ' attitude. ' ' Cease ye from man, whose breath 
is in his nostrils, for wherein is he to be accounted of ? " 

Man is at the zenith of his self righteousness when 
he uses Scripture as a club to smite his fellow-man ; and 
this is the way the sense-man, in his viciousness, does 
use Scripture. That kind of righteousness of the man of 
the senses is of the rag standard. "But we are all as 
an unclean thing, and all our righteousnesses are as 
filthy rags ; and we all do fade as a leaf ; and our iniqui- 
ties, like the wind, have taken us away. And there is 
none that calleth upon Thy name, that stirreth up him- 
self to take hold of Thee; for Thou hast hid Thy face 
from us, and hast consumed us, because of our iniquities. 
But now, Lord, Thou art our Father; we are the clay, 
and Thou our potter, and we all are the work of Thy 
hand." 

The attitude of man's mind in its self -righteousness, 
and the man having that mind subjected by humility, 
is set forth in the parable of the Pharisee and the Pub- 
lican. The Pharisee is wrapped up in himself. Notice 
how many times he uses the personal "I". That "I" 
is not so pronounced in the publican. "Two. men went 
up into the temple to pray; the one a Pharisee and 
the other a publican. The Pharisee stood and prayed 



Science mid Magnetism 123 

thus with himself: God, I thank Thee, that I am not 
as other men are — extortioners, unjust, adulterers, or 
even as this publican: I fast twice in the week; I give 
tithes of all that I possess. And the publican standing 
afar off, would not lift up so much as his eyes unto 
heaven, but smote upon his breast, saying. God. be 
merciful to me, a sinner. I tell you this man went down 
to his house justified rather than the other. For every 
one that exalteth himself shall be abased, and he that 
humbleth himself shall be exalted." 

The light of life takes away the myriad opinions of 
the man of the senses, and the appearances which dazzle 
the eye. In things of the natural and their arrangement 
in this era of increase of knowledge, this sense-man ap- 
pears to have something, but this knowledge is not 
knowledge of the truth. This is the day of many sup- 
posed-to-be spiritual interpretations, which are so plausi- 
ble as to deceive the very elect, if that were possible, but 
they know that anything springing from the natural is 
not the Master's voice; their "s is a sure election. 
' ' vvTieref ore the rather, brethen, give diligence to make 
your calling and election sure ; for if ye do these things, 
ye shall never fall. For so an entrance shall be minis- 
tered unto you abundantly into the everlasting kingdom 
of our Lord and Saviour Jesus Christ. ' ' 

The children of this world are in their generation 
(heady knowledge) wiser than the children of light, be- 
cause the children of light are emptied of worldly knowl- 
edge to make way for the true receptivity: the children 
of this world are wiser in their generation, but not in the 
Lord 's. And yet all is the Lord ? s ; for His is not ' ' gen- 
erated life," as it is called, but eternal. 

In the admixtures of human doctrines, a man con- 
demns another for not doing what he is doing; thereby 



124 Christian Science Examined 

setting himself up as a standard; and whatsoever does 
not tally with his standard (false standard), he judges 
to be wrong; but no man is right who is ruled by his 
mind and senses. The truth judges righteous judgment, 
but man's mind condemns. That which to the human 
mind is righteous judgment is the condemnation of that 
mind ; for if the disciple has not the deceiver judged in 
himself he will be busy in unloading his shortcomings 
upon others. "Him that is weak in the faith receive 
ye, but not to doubtful disputations. For one believeth 
that he may eat all things ; another, who is weak, eateth 
herbs. Let not him that eatheth despise him that eateth 
not; and let not him which eateth not judge him that 
eateth, for God hath received him. Who art thou that 
judgest another man's servant? To his own master he 
standeth or falleth. Yea, he shall be holden up ; for God 
is able to make him stand. One man esteemeth one day 
above another; another esteemeth every day alike. Let 
every man be fully persuaded in his own mind. He that 
regardeth the day, regardeth it unto the Lord, and he 
that regardeth not the day, to the Lord he doth not 
regard it. He that eatheth, eatheth to the Lord, for he 
giveth God thanks; and he that eateth not, to the Lord 
he eateth not, and giveth God thanks. For none of us 
liveth to himself, and no man dieth to himself. For 
whether we live, we live unto the Lord, and whether we 
die we die unto the Lord ; whether we live therefore or 
die, we are the Lord 's. For to this end Christ both died, 
and rose, and revived, that He might be Lord both of 
the dead and living.' ' 

The man of the personal mind is already judged by 
the truth as a liar ; the human will is unjust. ' ' I can of 
mine own self do nothing: as I hear, I judge; and My 
judgment is just, because I seek not mine own will, but 



Science and Magnetism 125 

the will of the Father which hath sent Me. If I bear 
witness of Myself, My witness is not true. There is 
Another that beareth witness of Me, and I know that the 
witness which He witnesseth of Me is true. Ye sent unto 
John, and he bare witness unto the truth. But I receive 
not testimony from man; but these things I say that ye 
might be saved. He was a burning and a shining light ; 
and ye were willing for a season to rejoice in his light. 
But I have greater witness than that of John: for the 
works which the Father hath given Me to finish, the 
same works that I do, bear witness of Me, that the 
Father hath sent Me. And the Father Himself, which 
hath sent Me, hath borne witness of Me. Ye have neither 
heard His voice at any time, nor seen His shape. And 
ye have not His word abiding in you; for Whom He 
hath sent, Him ye believe not." 

The religionist, seeking his own will, follows naturally 
his own private interpretation. But the Lord knows His 
people, and keeps them from the evil. He does not, 
however, in accomplishing this, take them to any given 
place. "And now come I to Thee, and these things I 
speak in the world, that they might have My joy fulfilled 
in themselves. I have given them Thy word, and the 
world hath hated them, because they are not of the 
world, even as I am not of the world. I pray not that 
thou shouldest take them out of the world, but that 
Thou shouldest keep them from the evil." 

The human mind, in its proclivity of acquiring var- 
iant doctrines, comes in the role of a thief. It likewise 
introduces other damnable heresies, taking precedence 
of Him who has all power in heaven and earth. It be- 
lieves in two powers, when there is in reality but one. 
That belief in two powers is its principal basis. Thus it 
is revealed as having the nature of the adversary. "All 



126 Christian Science Examined 

that ever came before Me are thieves and robbers; but 
the sheep did not hear them. I am the door: by Me if 
any man enter in, he shall be saved, and shall go in and 
out, and find pasture. The thief cometh not but for to 
steal, and to kill, and to destroy. I am come that they 
might have life, and that they might have it more abund- 
antly. I am the good Shepherd ; the good Shepherd giv- 
eth His life for the sheep. But he that is an hireling, 
and not the shepherd, whose own the sheep are not, seeth 
the wolf coming and leaveth the sheep, and fleeth; and 
the wolf catcheth them, and scattereth the sheep. The 
hireling fleeth, because he is a hireling, and careth not 
for the sheep. I am the good Shepherd, and know My 
sheep, and am known of Mine. As the Father 
knoweth Me, even so know I the Father; and I lay 
down My life for the sheep. And other sheep I have 
which are not of this fold ; them also I must bring, and 
they shall hear My voice; and there shall be one fold 
and one Shepherd. Therefore doth My Father love Me, 
because I lay down My life that I might take it again. 
No man taketh it from Me, but I lay it down of Myself. 
I have power to lay it down; and I have power to take 
it again. This commandment have I received of M|y 
Father. ' ' There is nothing of the personal mind of man 
in all this. 

"The thief cometh to steal, to kill and to destroy:" 
the thief denotes the human mind. "The hireling 
fleeth," for the simple reason that he is a hireling, and 
hence has no interest in the sheep beyond the personal 
gain he gets for looking after them : thus man *s person- 
al mind differs in its care from that of the Shepherd- 
owner. The human mind can be hired for its own per- 
sonal gain, but the truth cannot be hired for anything 
belonging to it. The Lord Jesus laid down His life wil- 



Science and Magnetism 127 

lingly : His is the only free will. His life was not taken 
from Him, as the carnal mind of His foes supposed; 
for He said He had the power Himself to lay it down, 
and the power to take it again. 

The natural mind, in the density of its darkness, is 
ever formulating new doctrines; but they all rest on 
the same sand-foundation of a personal and diminutive 
mentality. If that mind were not blind, it would profit 
by its experiences. As it is, it revolves in its own ele- 
ment which is the theoretical knowledge gained from its 
sense impressions. 

A man, with his personal mind, can no more com 
prehend the gifts of God than an infant the gifts of its 
parents. Gifts come to it without consulting the child. 
Nor is it given what it cries for, but what it needs, and 
different things at various times, according to the wis- 
dom of its parents. For example, it is not given meat 
before it has teeth to chew it. So the Lord does not con- 
sult the erratic personal ego for assistance in drawing 
or finding His own. The Potter does not ask the clay 
how it wants to be molded. 

Now we come to the beam and the mote — the evil a 
man sees in another but cannot himself cast out, yet 
condemns the other member for having, is a recital of 
what is transpiring in his own mind. "And why behold- 
est thou the mote that is in thy brother's eye, but con- 
siderest not the beam that is in thine own eye. Or how 
wilt thou say to thy brother, Let me pull out the mote 
out of thine eye; and, behold, a beam is in thine own 
eye? Thou hypocrite! first cast out the beam out of 
thine own eye; and then shalt thou see clearly to cast 
out the mote out of thy brother's eye. Give not that 
which is holy unto the dogs, neither cast ye your pearls 



128 Christian Science Examined 

before swine, lest they trample them under their feet, 
and turn again and rend you. ' ' 

The "eye" represents the member that sees. When 
the blind man was given sight, he was given more than 
merely outward sight: the gift of God is insight into 
the knowledge of our Lord and Savior Jesus Christ. 
The obstruction to seeing the truth is the beam of the 
human mind. 

1 ' The light of the body is the eye : if therefore thine 
eye be single (not double minded), thy whole body shall 
be full of light. But if thine eye be evil, thy whole body 
shall be full of darkness. If therefore the light that 
is in thee be darkness, how great is that darkness! No 
man can serve two masters: for either he will hate the 
one and love the other; or else he will hold to the one, 
and despise the other. Ye cannot serve God and mam- 
mon." The personal mind is not in the truth, nor is 
the truth in the personal mind. That mind must de- 
part when the life-light appears. 

The human mind succeeds in getting the man of the 
senses to believe that he can serve two masters. What 
the personal mind considers great gain is what is event- 
ually lost, the truth seeing to its loss. The treasures of 
the human mind are things material, not spiritual. 
"Lay not up for yourselves treasures upon earth, where 
moth and rust doth corrupt, and where thieves break 
through and steal. But lay up for yourselves treas- 
ures in heaven, where neither moth nor rust doth cor- 
rupt, and where thieves do not break through nor steal. 
For where your treasure is, there will your heart (mind) 
be also." Laying up treasures in heaven, does not sig- 
nify a place in the sky, as the human mind has it, which 
speculates about but knows nothing of heaven, ex- 
cept that it holds an imaginary idea of it. The 



Science and Magnetism 129 

Lord Jesus spoke of being in heaven, and He was here 
on the earth when he said it. 

»In the camouflage of the personal mind, a man 
thinks he is a seeker after the Spirit of truth, when 
in reality he is seeking something other than that Spirit. 
"This I say then, Walk in the Spirit, and ye shall not 
fulfill the lust of the flesh. For the flesh lusteth 
against the Spirit, and the Spirit against the flesh, and 
these are contrary the one to the other ; so that ye can- 
not do the things that ye would. But if ye be led of 
the Spirit, ye are not under the Law." 

Christian Scientists and others glory not in their in- 
firmities but in their healings, from the basis of the 
human mind ; but the Apostle to the Gentiles gloried 
in his infirmities. Paul was given a thorn in the flesh 
that he might not be exalted above measure. Paul 
prayed thrice for its removal, but was not answered ac- 
cording to his wish, but according to the will of God. 
"And He said unto me, My grace is sufficient. for thee; 
for My strength is made perfect in weakness. Most 
gladly therefore will I rather glory in my infirmities, 
that the power of Christ may rest upon me. Therefore 
I take pleasure in infirmities, in reproaches, in necessi- 
ties, in persecutions, in distresses for Christ's sake; for 
when I am weak, then am I strong. I am become a fool 
in glorying : ye have compelled me. For I ought to have 
been commended of you ; for in nothing am I behind the 
very chief est apostles, though I be nothing." The pow- 
erful Paul (it was not his power, but the power of 
God manifested in him), said. "When I am weak, then 
am I strong." Here, to the human mind, is a direct 
contradiction. It is only when the man of the senses is 
weak, when his headstrong obstruction is put under, 
that the power of God is manifested. The disciple is 



130 Christian Science Examined 

then prepared to receive that power; the soil is ready 
for the seed of truth to be sown in it. 

Christian Scientists are taught that they can avoid 
suffering, if they follow the rules of their cult, but 
their 's is the rule of the natural mind, which they 
think is divine. Suffering is God's agent used in pur- 
ification of His children. No man is above the Master. 
He had to endure suffering. The Cross upon which 
He was impaled was an instrument that inflicted suf- 
fering. The cup of which He drank was a synonym of 
suffering. Suffering in a disciple is necessary to sep- 
arate him from temporal things that he might approxi- 
mate to the eternal. "Remember the word that I said 
unto you. The servant is not greater than his Lord. 
If they have persecuted Me, they will also persecute 
you ; if they have kept My saying, they will keep yours 
also. But all these things will they do unto you for My 
name's sake, because they know not Him that sent Me." 
The human mind wants to be above the Lord — wants 
to escape suffering; but it cannot. Suffering acts as 
a brake on the personal mind; that is the purpose in 
its allowance. 

The natural mind, in its idolatry, worships in vain; 
there is no high purpose in its devotions. "This 
people draweth nigh unto unto Me with their mouth, 
and honoreth Me with their lips; but their heart is far 
from Me. But in vain they do worship Me, teaching 
for doctrines the commandments of men." 

The personal mind meditates how to get around the 
immutable law and its requirements; it tries to find a 
way whereby to get by it; but the disciple will have to 
buy everything he gets ! ' ' Buy the truth, and sell it not ; 
also wisdom and instruction and understanding." The 
human mind cannot escape the retributive action of 



Science and Magnetism * 131 

the law it is under ; but the truth takes away that mind, 
and saves the disciple from its deception. "For there 
is nothing covered, that shall not be revealed; neither 
hid, that shall not be known. Therefore whatsoever ye 
have spoken in darkness shall be heard in the light; 
and that which ye have spoken in the ear in closets 
shall be proclaimed upon the housetops. And I say un- 
to you My friends, Be not afraid of them that kill the 
body, and after that have no more that they can do. 
But I will forewarn you Whom ye shall fear. Fear Him 
which after He hath killed hath power to cast into 
hell; yea, I say unto you, Fear Him. Are not five 
sparrows sold for two farthings, and not one of them is 
forgotten before God? But even the very hairs of your 
head are all numbered. Fear not, therefore ; ye are of 
more value than many sparrows. Also I say unto you, 
Whosoever shall confess Me before men, him shall the 
Son of man also confess before the angels of God." 

That which is built on the shifting sand of man's 
mind appears a strong structure until it is tested, then 
its foundation crumples and is swept from under it. In 
truth, gain is not by means of physical force, or so- 
called will power. "Then he answered and spake unto 
me saying, This is the word of the Lord unto Zerub- 
babel, saying, Not by might, nor by power, but by My 
Spirit, saith the Lord of hosts." Man's mind depends 
upon the assumptions of its own fancied power, which 
fail completely in the end. 

The meek and lowly in heart has his natural mind 
subjected, instead of being himself subjected to that 
mind: herein is the main difference between the person 
of man and the Spirit of truth. Our Lord came in the 
guise of a servant ; but that is not the whole story about 
Him. "Jesus answered them, Yerily, verily, I say 



132 Christian Science Examined 

unto you, whosoever committeth sin is the servant of 
sin; and the servant abideth not in the house for ever, 
but the Son abideth ever. If the Son therefore shall 
make you free, ye shall be free indeed." As a servant, 
the Lord went about doing good, and healing all that 
were oppressed of the devil; for God was with Him. 
As a Son, He is with us always. 

The personal mind is didactic from the phenomenal 
condition or standpoint of effect; it would instruct us 
before it has been a scholar of the truth. The truth 
neither comes nor goes. "Lo, I am with you alway, 
even unto the end of the world." 

The Master came to His disciples as a servant; not 
to lord it over them after the order of the human mind, 
as exemplified by the rulers of this world. "And He 
said unto them, The kings of the Gentiles exercise 
lordship over them, and they that exercise author- 
ity upon them are called benefactors. But ye shall 
not be so; but he that is greatest among you, let him 
be as the younger; and he that is chief, as he that doth 
serve. For whether is greater, he that sitteth at meat 
or he that serveth ? Is not he that sitteth at meat 1 But 
I am among you as he that serveth. Ye are they which 
have continued with Me in my temptations. And I ap- 
point unto you a kingdom, as My Father hath ap- 
pointed unto Me: that ye may eat and drink at My 
table in My kingdom, and sit on thrones, judging the 
twelve tribes of Israel." 

When a disciple begins to see it is a question of ser- 
vice he tries to render that service, but finds he falls 
far short of his high calling, and realizes how far short 
he is of the exalted position of a servant of the great 
God and of his brethren. The disciple is willing to serve, 



Science and Magnetism 133 

but his doings become mixed with the defective humau 
mind, and hence his deeds are both misplaced and un- 
timely, yet they are there for his needed lessons. This 
distressing experience all disciples share. His motives 
at this point are cryptic and mingled, and by hard 
knowledge he discovers they are of a personal nature. 
Yet the end is not personal ; for all things will at length 
give way before the spiritual. "For if ye love them 
which love you, what thank have ye? for sinners 
also love those that love them ; and if ye do good to them 
which do good to you, what thank have ye? for sinners 
also do even the same. And if ye lend to them of 
whom ye hope to receive, what thank have ye? for 
sinners also lend to sinners, to receive as much again. 
But love ye your enemies and do good, and lend, hop- 
ing for nothing again, and your reward shall be great, 
and ye shall be the children of the Highest; for He is 
kind unto the unthankful and to the evil. Be ye there- 
fore merciful, as your Father also is merciful. Judge 
not, and ye shall not be judged; condemn not, and ye 
shall not be condemned; forgive, and ye shall be for- 
given. Give, and it shall be given unto you; good 
measure, pressed down, and shaken together and run- 
ning over, shall men give into your bosom. For with 
the same measure that ye mete withal it shall be mea- 
sured to you again. ' ' 

The personal mind's motives are earthly, sensual and 
devilish, but they are not obviously so to that mind; 
envy and strife follow — making for confusion and 
every evil work. Wisdom is in the application of the 
knowledge of truth, which the human mind can never 
utilize. "But the wisdom that is from above is first 
pure, then peaceable, gentle, and easy to be entreated, 
full of mercy and good fruits, without partiality and 



134 Christian Science Examined 

without hypocrisy. And the fruit of righteousness is 
sown in peace of them that make peace. ' ' 

The man of the senses is revealed by his own mouth, 
for he speaks of himself and not of the truth. "He that 
speaketh of himself seeketh his own glory, but He that 
seeketh His glory that sent Him, the same is true, and 
no unrighteousness is in Him. ' ' 

Disciples of truth know they have nothing of them- 
selves — their infirmities emphasize this, but they have 
all things through their Lord. Possessing nothing of 
themselves, they are: "As unknown, and yet well 
known ; as dying, and behold, we live ; as chastened and 
not killed; as sorrowful, yet always rejoicing; as poor, 
yet making many rich ; as having nothing, and yet 
possessing all things." The salient point, and which is 
often reiterated here, is, that the human mind, in its 
self-deception, thinks it can accomplish something in the 
way of truth through itself ; whereas it is the very thing 
that is the eclipse of truth to the disciple, until it is 
removed. 



CHAPTER VI 

Opposition of Man's Natural Mind to the 
True Way 



The personal mind wants to know what is gained by 
coming into the knowledge that a man can do nothing of 
himself, through his natural mind; still it is incapable 
of receiving the true answer, as incapable as that the lie 
can receive the truth, or darkness receive light. In 
truth, there is great gain to the disciple that realizes he 
can do nothing of himself; then is the Lord exalted, 
and not the person of man. Consequently, confidence 
in the deceiving self is abandoned, and the faith of 
Christ appears to the disciple made ready to receive it. 
This does not mean that he sees the end at the begin- 
ning, but that he has started on the narrow way of 
truth — which is truly great gain. The human mind can- 
not start on that way; rather, it is taken away for the 
light of life, which follows its disappearance, after pre- 
paring the disciple to receive it. 

The disciple, at first, is deceived by appearances. He 
says, speaking of what confronts him : ' ' It appears this 
way to me;" or, ' * It does not look good that way to me, 
according to my thinking. ' ' In thus saying, he is giving 
utterance to a state of his own mind. He will have to 
learn that what he thinks about the truth does not 
change nor affect it in any way, and that his thinking, 
and the way it appears to him, will have to be laid 
down. Yes, the human mind, with all its hobbies and 



136 Christian Science Examined 

pre-conceived notions, must be laid down before the 
truth can be received. 

Saul of Tarsus was a learned man in the Scriptures, 
according to the personal mind's learning. But he, as 
all other disciples, had to lay down his personal will 
— which the human mind calls a free will — when the 
appointed time of his illumination came. His sup- 
posed free will was taking him on an opposite errand 
when the time of his apprehension of the Lord came and 
the supernal light shone as a witness of the truth. 
He was on the way to Damascus to arrest the follow- 
ers of Jesus, hale them before the magistrates, and 
have them committed to prison; but the Lord's will was 
to make of him a confessor of the faith and an apostle 
of the One he was persecuting in His members. All this 
was accomplished contrary to his so-called free will. 
The change took place when Paul — as he was afterwards 
named — heard Jesus speak : in speech not according to 
that expressive of or dictated by the natural mind. 

The man of the senses is always a persecutor of the 
followers of Jesus, especially when he has a hobby of 
religiosity, and comes solemnly as in the name of the 
Lord ; in which Name the agents of the antichrist always 
come. But that Name they deny, according to the 
human mind 's denial. The human will is a denial of the 
truth, whether it utters that denial or not. 

The disciples of the Lord Jesus Christ do not follow 
their own mind and senses, which are the adversary of 
Christ, as the Lord is the adversary of the senses and 
takes them away. That is why the man of the senses 
rebels against chastisement, and in his self-righteous- 
ness calls what he suffers the work of the devil ; but the 
devil is his father. Therefore he rebels against his 
father, who disciplines him. 



Man's Mind vs. True Way 137 

When one glories in his infirmities it is not done 
from the basis of the human mind, and the purpose of 
suffering infirmities is seen. The common mind is the 
reversal of everything that is true; therefore it is the 
adversary. "For we are the circumcision, which wor- 
ship God in the Spirit, and rejoice in Christ Jesus, 
and have no confidence in the flesh." 

The Apostle Paul brings out the difference between 
the man of the senses and the disciple of the Lord. 
"Though I might also have confidence in the flesh. If 
any other man thinketh that he hath whereof he might 
trust in the flesh, I more. Circumcised the eighth day, 
of the stock of Israel, of the tribe of Benjamin, an 
Hebrew of the Hebrews. As touching the law, a Phari- 
see; concerning zeal, persecuting the church; touching 
the righteousness which is in the law, blameless. But 
what things were gain to me, those I counted loss for 
Christ. Yea, doubtless, and I count all things but loss 
for the excellency of the knowledge of Christ Jesus, 
my Lord ; for whom I have suffered the loss of all things, 
and do count them but dung, that I may win Christ, 
and be found in Him, not having mine own righteous- 
ness, which is of the law, but that which is through the 
faith of Christ, the righteousness which is of God by 
faith. That I may know Him, and the power of His 
resurrection, and the fellowship of His sufferings, being 
made conformable unto His death; if by any means I 
might attain unto the resurrection of the dead. Not as 
though I had already attained, either were already per- 
fect; but I follow after, if that I may apprehend that 
for which also I am apprehended of Christ Jesus. Breth- 
ren, I count not myself to have apprehended; but this 
one thing I do, forgetting those things which are behind, 
and reaching forth unto those things which are before, 



138 Christian Science Examined 

I press toward the mark for the prize of the high calling 
of God in Christ Jesus." 

The human mind is none other than the carnal mind, 
through which the disciple gets his sufferings and trials. 
" Beloved, think it not strange concerning the fiery trial 
which is to try you, as though some strange thing hap- 
pened unto you; but rejoice, inasmuch as ye are par- 
takers of Christ's sufferings; that, when His glory shall 
be revealed, ye may be glad also with exceeding joy. 
If ye be reproached for the name of Christ, happy are 
ye ; for the spirit of glory and of God resteth upon you ; 
on their part He is evil spoken of, but on your part He 
is glorified." 

The man of the human or carnal mind is in captivity 
to himself; but the disciple's liberty is gained through 
Christ taking away that mind. Sectarians employ their 
human mind in the imitations of the truth. "For they 
that are after the flesh do mind the things of the flesh ; 
but they that are after the Spirit, the things of the 
Spirit. For to be carnally minded is death; but to be 
spiritually minded is life and peace." 

The human mind thinks, to be carnally minded and 
spiritually minded are two states of the same mind, 
but this is the ' ' strong delusion, ' ' for one is the lie, while 
the other is the truth — which is one and always the same, 
without changing states, as it is with man's personal 
mind. "Because the carnal mind is enmity against God; 
for it is not subject to the law of God, neither indeed can 
be. So then they that are in the flesh cannot please 
God. But ye are not in the flesh, but in the Spirit, if so 
be that the Spirit of God dwell in you. Now if any 
man have not the Spirit of Christ, he is none of His. 
And if Christ be in you, the body is dead because of sin ; 



Man's Mind vs. True Way ^139 

but the spirit is life, because of righteousness. But if 
the Spirit of Him that raised up Jesus from the dead 
dwell in you, He that raised up Christ from the dead 
shall also quicken your mortal bodies by His Spirit that 
dwelleth in you. ' ' 

The human mind must be appeased in its own deceiv- 
ings. This mind is under the law of sin and death; 
therefore it cannot believe in the Lord of eternal life. 
14 Behold, I show you a mystery: we shall not all sleep, 
but we shall all be changed ; in a moment, in the twink- 
ling of an eye, at the last trump : for the trumpet shall 
sound, and the dead shall be raised incorruptible, and 
we shall be changed. For this corruptible must put 
on incorruption, and this mortal must put on immor- 
tality. So when this corruptible shall have put on incor- 
ruption, and this mortal shall have put on immortality, 
then shall be brought to pass the saying that is written, 
Death is swallowed up in victory. death, where is 
thy sting? grave, where is thy victory? The sting 
of death is sin, and the strength of sin is the law. But 
thanks be to God, which giveth us the victory through 
our Lord Jesus Christ. ' ' 

The disciple is a pilgrim, and a stranger, to the human 
mind; but he sees beyond the personal mind, which 
looks outside and only beholds the reflex of what is 
transpiring within itself : the truth is within, and bears 
fruit, the fruit of righteousness, after its kind. The 
young disciple wants signs and looks for them in an- 
other, but true growth takes place within himself, and 
when that is accomplished he no longer looks for signs 
in his brother. The import of the sign of truth is not 
physically but spiritually discerned. The mind of man 
in its self-beneficence must be doing outwardly — to be 
seen of men. 



140 Christian Science Examined 

A deceiver never comes in his own name, and it is 
this coming in the name of another that deceives not the 
public only, but his own mind also. He comes saying, 
"Do not follow me, but the Lord;" but he is already 
following one of the many lords of his own head. If 
a false teacher, a blind guide, came in his own name, he 
would say: "I come in the name of the human mind, 
and am governed by the mind and senses ; they have sent 
me, to speak of myself, and to judge myself out of my 
own mouth as deceiving and being deceived." 

Jesus Christ is the Master, because He has the man 
of the senses mastered. When the sense-man speaks, he 
speaks according to what his father tells him. His father 
is the "father of lies." 

Judas was treasurer of the Apostolic community. 
He carried the money-bag, and was the trusted member 
of the group, after the human mind's idea of trust- 
worthiness. When the fragrant ointment was poured 
on Jesus' head, it was being used for a purpose which 
he could not see nor understand. Hence he said, from 
his darkened mind : ' ' Why was not this ointment 
sold for three hundred pence, and given to the poor? 
This he said, not that he cared for the poor, but be- 
cause he was a thief, and had the bag, and bare what 
was put therein. Then said Jesus, Let her alone; 
against the day of My burying hath she kept this. For 
the poor always ye have with you, but Me ye have not 
always. ' ' 

This last saying of Jesus is the contradiction of an- 
other He made; that is, according to the human mind's 
idea of contradiction. Our Lord said, "Lo, I am with 
you alway, even unto the end of the world;" but on 
another occasion He said, "Me ye have not always." 



Man's Mind vs. True Way 141 

The man of the senses, from his physical basis, cannot 
comprehend truth spiritually discerned. 

The human mind appears to be philanthropic; but 
works for its personal ends, as in the case of Judas, just 
cited. Judas seemed to be very considerate of the poor, 
while thinking of his own loss through not handling 
all that which could be converted into money and thus 
having opportunity to steal it. The human mind is a 
thief and a robber. It tries to conceive other ways of 
coming into the truth, being ignorant of the right way. 
That is the nature of it. It starts off with a lie. " Ver- 
ily, verily, I say unto you, He that entereth not by the 
door into the sheepf old, but climbeth up some other way, 
the same is a thief and a robber. But He that entereth 
in by the door is the Shepherd of the sheep. To Him the 
porter openeth; and the sheep hear His voice; and He 
calleth His own sheep by name, and leadeth them out. 
And when He putteth forth His own sheep, He goeth 
before them, and the sheep follow Him, for they know 
His voice. And a stranger will they not follow, but 
will flee from him, for they know not the voice of 
strangers. ' ' 

The personal mind tries to buy its way into the truth 
with money; but the disciple has to pay with suffering. 
"He came unto His own, and His own received Him 
not. But as many as received Him, to them gave He 
power to become the sons of God, even to them that be- 
lieve on His name : which were born, not of blood, nor of 
the will of the flesh, nor of the will of man, but of God. ' ' 
The man of the senses has no part in this birth; except 
as the chaff, which is blown away after it has fulfilled its 
purpose. 

The Jews wanted a savior and benefactor to suit 



142 Christian Science Examined 

themselves, but our Lord's remarks about Himself dis- 
persed all these expectations of their human minds. ' ' He 
that is not with Me is against Me, and he that gathereth 
not with Me scattereth. ' ' When truth appears disciples 
with sheep characteristics are gathered, and the man of 
the five senses, the goat type, are scattered. "The 
sceptre shall not depart from Judah, nor a lawgiver 
from between his feet until Shiloh come ; and unto Him 
shall the gathering of the people be. ' ' 

The mind of man partakes of its own nature, which 
is death; but Jesus says: "Follow Me;" and "Let 
the dead bury their dead." In truth, all Christ's dis- 
ciples are "of one accord, in one place;" for they have 
the mind of their Master, not the human mind, which 
is a foundation of shifting sand. "That ye put off 
concerning the former conversation the old man, which 
is corrupt, according to the deceitful lusts; and be re- 
newed in the spirit of your mind. And that ye put on the 
New Man, which, after God, is created in righteousness 
and true holiness. Wherefore putting away lying, speak 
every man truth with his neighbor, for we are members 
one of another." 

Everything the Lord said had the spiritual as its 
end ; but the distraught senses of the natural man were 
in the way of taking it in, and they could not receive 
His doctrine. As an example of this, when the Lord 
spake of meat they thought he meant material food. ' ' In 
the meanwhile His disciples prayed Him, saying, Master, 
eat. But He said unto them, I have meat to eat that ye 
know not of. Therefore said the disciples one to another, 
Hath any man brought Him ought to eat? Jesus saith, 
unto them, My meat is to do the will of Him that sent 
Me, and to finish His work. ' ' The personal mind knows 



Man's Mind vs. True Way 143 

nothing of that meat. "Moreover, brethren, I would 
not that ye should be ignorant, how that all our fathers 
were under the cloud, and all passed through the sea; 
and were all baptized unto Moses, in the cloud and in 
the sea. And did all eat the same spiritual meat; and 
did all drink the same spiritual drink: for they drank 
of that spiritual Eock that followed them; and that 
Rock was Christ." 

The human mind is astounded by its own glamor and 
splendor : but rectitude is lacking — it views only a scenic 
appearance. "And I saw the woman drunken with the 
blood of the saints, and with the blood of the martyrs of 
Jesus; and when I saw her, I wondered with great ad- 
miration. ' ' 

The human mind desires a leader it can admire. King 
Saul came up to its ideal, being head and shoulders above 
the others, a giant physically; but in the end he had to 
fall upon his own sword. That is where every man of 
the senses has to fall. The Light that lighteth every 
man that cometh into the world does not regard the per- 
son of man, except to cause him to disappear in the end, 
when God's purpose concerning him is fulfilled. "Then 
Peter opened his mouth, and said, Of a truth I perceive 
that God is no respecter of persons ; but in every nation 
he that feareth Him, and worketh righteousness, is 
accepted with Him." 

Jesus did not match the pre-conceptions of the human 
mind respecting Him, and hence was not approved of 
that mind. "For He shall grow up before Him as a 
tender plant, and as a root out of a dry ground: He 
hath no form nor comeliness, and when we shall see Him 
there is no beauty that we should desire Him." The 
dictum of the human mind in regard to such a man is 
that he is of no consequence to be accepted as head and 



144 Christian Science Examined 

sovereign of the people, but the main thing was the 
Truth he taught. "He is despised and rejected of men; 
a man of sorrows ,and acquainted with grief ; and we hid 
as it were our faces from Him ; He was despised, and we 
esteemed Him not. Surely he hath borne our griefs 
and carried our sorrows; yet we did esteem Him 
stricken, smitten of God, and afflicted. " 

When the Lord Jesus spake it was not from the basis 
of the natural mind, or its supposed personal sagacity. 
The officers answered those who sent them to apprehend 
Him, "Never man spake like this Man." The carnal 
mind feeds on lies, in place of receiving the report of 
truth. This "report" is not revealed to that mind which 
judges wholly from appearances, and hence falsely. 
1 * Who hath believed our report, and to whom is the Arm 
of the Lord revealed?" It is not revealed to the mind 
and senses of man. 

The personl ego does not want the chosen vessel of 
God, because it does not know what is in that vessel, 
which takes away its life that it fights to save. He that 
came with the expurgation of God was considered 
stricken and smitten of God for His own sins, yet He 
had none. ' ' But He was wounded for our transgressions, 
He was bruised for our iniquities; the chastisement of 
our peace was upon Him ; and with His stripes we are 
healed." 

From the judgment of the supposed will-power of the 
natural man, each individual follows a path of his own 
decision, but the truth says: "All we like sheep have 
gone astray; we have turned every one to his own way; 
and the Lord hath laid on Him the iniquity of us all. " 

The human mind of verbose declarations has never 
preached the Gospel of God ; instead, its preachings are 
condemnation, although it calls them gospel, holding 



Man's Mind vs. True Way 145 

up imputation of sin as a terriner: it is the Pharisee, 
with the holier-than-thou attitude. The Gospel is the 
inversion of the foregoing statement; it is the glad 
tidings of good things. " Wherefore henceforth know 
we no man after the flesh : yea, though we have known 
Christ after the flesh, yet now henceforth know we Him 
no more. ,, 

In the working of the human mind it is permitted to 
the return of its own senses to run in devious courses — 
for a purpose. The Lord is not putting out fires that 
He permits the human mind to start; rather, He lets 
them burn out. He does not go around telling the carnal 
mind who He is, after the manner of the man of the 
senses, who proclaims to other human minds his own 
personality. The Lord knows His own, and the messen- 
ger He sends to them has no need to say a lot of words 
from the personal mind. "Behold my Servant, whom 
I uphold; Mine elect, in whom My soul delighteth; I 
have put My Spirit upon Him, He shall bring forth 
judgment to the Gentiles. He shall not cry, nor lift up, 
nor cause his voice to be heard in the street. A bruised 
reed shall He not break, and the smoking flax shall He 
not quench ; He shall bring forth judgment unto truth : 
He shall not fail nor be discouraged, till he have set 
judgment in the earth; and the isles shall wait for His 
law." 

The much talk of the human mind, in its inveighing 
against those who do not agree with its particular in- 
terpretations, is not of God in righteousness, but it is 
permitted to do that for a purpose. The senses of man 
are always "anti" the truth; not any the less so when 
dressed up in a new garb according to the learned and 
educated mind, with its greater knowledge of good and 
evil, and it becomes so educated it can explain away 



146 Christian Science Examined 

the evil, and keeps it under the cloak of learning. When 
in that condition it will declaim its own brand of good- 
ness, with the best of intentions. 

The human mind, in its fabulous denials and affirma- 
tions, is more deceived by its fictitious works than by 
anything else. It rejoices in its outward deeds, but un- 
derstanding and growth in grace are matters within. 
"Behold, I give you power to tread on serpents and 
scorpions, and over all the power of the enemy; and 
nothing shall by any means hurt you. Notwithstanding 
in this rejoice not, that the spirits are subject unto you; 
but rather rejoice, because your names are written in 
heaven. ' ' 

The ultra-educated human mind has no part in the 
truth. ' ' In that hour Jesus rejoiced in spirit, and said : 
I thank Thee, Father, Lord of heaven and earth, that 
Thou hast hid these things from the wise and prudent, 
and hast revealed them unto babes. Even so, Father; 
for so it seemed good in Thy sight. ' ' 

The mind of man reckons itself in uncouth company 
when with an apostle of truth : it finds fault with the 
chosen vessel of truth — that is its excuse; but it is not 
the man, but that which is in the vessel, in the way of 
growth in grace, that it is at enmity with. "Being de- 
famed, we entreat: we are made as the filth of the 
world, and are the offscouring of all things unto this 
day." 

The man whom the Lord chooses is the one whom He 
prepares subsequently to his choosing to be an agent of 
the truth ; but strictly speaking He is chosen at the first. 
But God's choice is not sanctioned by the cultivated 
mind and senses. Nor is God's preparation of His 
chosen one approved by the sense-man. "For ye see 



Man's Mind vs. True Way 147 

your calling, brethren, how that not many wise men 
after the flesh, not many mighty, not many noble, are 
called; but God hath chosen the foolish things of the 
world to confound the wise; and God hath chosen the 
weak things of the world to confound the things which 
are mighty; and base things of the world, and things 
which are despised, hath God chosen; yea, and things 
which are not, to bring to nought things that are, that 
no flesh should glory in His presence." 

The purpose of the Lord 's choice in preparing a vessel 
that is not acceptable to the human mind is, that the 
hearer may not be a follower of the personality of His 
chosen vessel and messenger. Otherwise is it with him 
who comes in his own name with an exterior that suits 
the personal mind — that mind will follow him, but not 
the truth. ' ' I receive not honor from men ; but I know 
you, that ye have not the love of God in you. I am come 
in My Father's name, and ye receive Me not: if an- 
other shall come in his own name, him ye will receive. 
How can ye believe which receive honor one of another, 
and seek not the honor that cometh from God only ? ' ' 

The man of the senses, being opposed to the inner man 
of truth, is naturally a respecter of persons: if he had 
his way he would make things different — to suit himself. 
"And He said unto them, Ye are they which justify 
yourselves before men; but God knoweth your hearts. 
For that which is highly esteemed among men is abom- 
ination in the sight of God." 

The human mind looks on the surface of things, but 
truth penetrates to the deepest depths. "My brethren, 
have not the faith of our Lord Jesus Christ, the Lord of 
glory, with respect of persons. For if there come unto 
your assembly a man with a gold ring, in goodly ap- 
parel, and there come in also a poor man, in vile raiment, 



148 Christian Science Examined 

and ye have respect to him that weareth the gay cloth- 
ing, and say unto him, Sit thou here in a good place ; and 
say to the poor, Stand thou there ; or, Sit here under my 
footstool ; are ye not then partial in yourselves, and are 
become judges of evil thoughts? Hearken, my beloved 
brethren, hath not God chosen the poor of this world, 
rich in faith, and heirs of the kingdom which He hath 
promised to them that love Him?" (Man's mind, deal- 
ing with better and worse, is the inventor of caste.) 
"But ye have despised the poor. Do not rich men 
oppress you, and draw you before the judgment seats? 
Do they not blaspheme that worthy Name by which ye 
are called? If ye fulfill the royal law according to the 
scripture 2 Thou shalt love thy neighbor as thyself, ye 
do well. But if ye have respect to persons, ye com- 
mit sin, and are convinced of the law as transgressors." 

The "Man of sorrows and acquainted with grief" 
would not be called a good Christian Scientist by Scien- 
tists themselves. They would recommend to Him the 
study of "Science and Health, with Key to the Scrip- 
tures," and the periodicals issued by official authority. 
They would advise Him to " go to a good practitioner. ' ' 
They would further point to things without, and en- 
deavor to prevail upon Him to attend the testimony- 
meetings and the Sunday services. Also, in all prob- 
ability, they would later urge his taking "class instruc- 
tion," to get a fuller understanding. This is the road 
of trying to have our way explained into the truth by 
the method of the human mind, under the title of the 
Divine mind. It is the denial of the cross, instead of 
self-denial. 

The human mind becomes enthused over explanations 
that sound reasonable to it; but the reasoning of truth 
differs from that foisted on the carnal mind and senses. 



Man's Mind vs. Tme Way 149 

1 ' Learn to do well : seek judgment, relieve the oppressed, 
judge the fatherless, plead for the widow. Come now, 
and let us reason together, saith the Lord ; though your 
sins be as scarlet, they shall be as white as snow ; though 
they be red like crimson, they shall be as wool. ' ' 

What is called "the scientific statement of being," in 
Christian Science, is as follows : ' ' There is no life, truth, 
intelligence, nor substance in matter. All is infinite 
Mind and its infinite manifestation, for God is All-in-all. 
Spirit is immortal Truth ; matter is mortal error. Spirit 
is the real and eternal; matter is the unreal and tem- 
poral. Spirit is God, and man is His image and like- 
ness. Therefore man is not material ; he is spiritual. ' ' 

The deceived human mind cannot see the incongruity 
between a statement based upon the human mind (even 
though called a "true" statement), and the Spirit of 
truth, which is not a platform, or declaration. ''For 
other foundation can no man lay than that is laid, which 
is Jesus Christ. Now if any man build upon this foun- 
dation gold, silver, precious stones, wood, hay, stubble; 
every man's work shall be made manifest; for the day 
shall declare it, because it shall be revealed by fire ; and 
the fire shall try every man's work of what sort it is. 
If any man's work abide which he hath built thereupon, 
he shall receive a reward. If any man's work shall be 
burned, he shall suffer loss; but he himself shall be 
saved, yet so as by fire. Know ye not that ye are the 
temple of God, and that the Spirit of God dwelleth in 
you? If any man defile the temple of God, him shall 
God destroy; for the temple of God is holy, which tem- 
ple ye are." 

The human mind is deceived into thinking that it is 
wise, when it knows nothing of the truth. "Let no 
man deceive himself. If any man among you seemeth 



150 Christian Science Examined 

to be wise in this world, let him become a fool that he 
may be wise. For the wisdom of this world is foolish- 
ness with God. For it is written. He taketh the wise 
in their own craftiness." 

The literal is not the means by which the spiritual is 
gained. One little word, or the addition and subtraction 
of a comma, will change the whole aspect of a sentence. 
"Not that we are sufficient of ourselves to think any 
thing as of ourselves, but our sufficiency is of God ; Who 
also hath made us able ministers of the new testament ; 
not of the letter, but of the Spirit. For the letter 
killeth. but the Spirit giveth life. * ' 

One thing the human mind lacks, which is the whole 
thing. ''Then Jesus beholding him loved him and said 
unto him. One thing thou lackest : go thy way. sell 
whatsoever thou hast and give to the poor, and thou 
shalt have treasure in heaven ; and come, take up the 
cross, and follow lie. 

The literal records the testimony, but has to give way 
before the Spirit of truth, which is above the testi- 
mony. The letter is used to record the testimony that 
proceeded from the truth, and was purposed to this end : 
but the human mind is confounded by the literal. The 
mind of man boasts of a long lineage, but does not know 
about the Anointed One. and cannot declare His gen- 
eration. ''He was taken from prison and from judg- 
ment, and who shall declare His generation? for He was 
cut off out of the land of the living for the trans- 
gression of my people was He stricken. 

The spiritual is not hampered by the human mind, 
which has not the nature of a finished work, that is. of 
perfection, but of shadows : therefore it is that which 
is our harrasser. but it cannot hinder the truth over all. 



Man's Mind vs. True Way 1.51 

The mind of man, in its decorum, speaks from memory 
its own ideas, acquired through the routine of study; 
but in truth the thing to do is brought to remem- 
brance at the appointed time for action. The human 
mind, in its self-appointed assertiveness, sends itself out 
to preach ; yet, strictly speaking, it can only do what it 
is permitted to do. In the delusion of its desires it is let 
preach, but the human mind feeds on lies, and that is 
what it gets. It believes a lie, and is damned because of 
it; however this damning is not according to the human 
mind's idea of it. The law, or the schoolmaster's work, 
must be fulfilled. ' ' Think not that I am come to destroy the 
law, or the prophets : I am not come to destroy, but to 
fulfill. For verily I say unto you. Till heaven and earth 
pass, one jot or one tittle shall in nowise pass from the 
law till all be fulfilled. Whosoever therefore shall break 
one of these least commandments, and shall teach men 
so, he shall be called the least in the kingdom of heaven ; 
but whosoever shall do and teach them, the same shall 
be called great in the kingdom of heaven. For I say 
unto you, That except your righteousness shall exceed 
the righteousness of the scribes and Pharisees, ye shall 
in no case enter into the kingdom of heaven. ' ' 

The human mind cannot understand that which is 
aboye, and beyond, and opposite to itself. "For who- 
soever shall call upon the name of the Lord shall be 
saved. How then shall they call on Him in Whom they 
have not believed? And how shall they believe in Him 
of Whom they have not heard? And how shall they 
hear without a preacher? And how shall they preach 
except they be sent ? As it is written, How beautiful are 
the feet of them that preach the Gospel of peace, and 
bring glad tidings of good things! But they have not 
all obeyed the Gospel; for Esaias saith. Lord, who hath 



152 Christian Science Examined 

believed our report? So then faith cometh by hearing 
(not studying), and hearing by the word of God. But 
I say, Have they not heard? Yes, verily, their sound 
went into all the earth and their words unto the ends 
of the world." 

The natural mind cannot gain the truth by its own 
efforts; all it gets by this means is a false belief. The 
Lord is not made manifest to the personal mind that 
searches for what it calls truth. In reality it does not 
search for truth, but for what is pleasing to its own 
fancy. But I say, Did not Israel know? First, 
Moses saith, I will provoke you to jealousy by them that 
are no people, and by a foolish nation will I anger you. 
But Esaias is very bold, and saith, I was found of them 
that sought Me not ; I was made manifest unto them that 
asked not after Me. But to Israel He saith, All day 
long I have stretched forth My hands unto a disobedient 
and gainsaying people. ' ' 

The Lord's gifts to His disciples are given as parents 
bestow gifts on their children, without first asking and 
obtaining their pleasure and consent; but there is no 
mistake in His endowments, they are given what they 
need. The child cannot study into the bestowals of its 
parents ; neither can the disciple study into the gifts of 
his Lord. On the Divine side they are free gifts, apart 
from consultation with the person of man. A child 
does not know how to study into the gifts of its 
parents; it was not intended that it should; that is not 
the way it receives the benefits of its father and mother. 
Nor is it intended for the disciple to study the scriptures 
with his human mind ; which study is the mind 's method. 

We have seen what havoc that method has wrought 
among men. He whom the Lord keeps from studying, 
to him is given by the Lord the gifts of righteousness; 



Man's Mind vs. True Way 153 

and the disciple worships not the gift but the Giver of 
the gift. The human mind can never do that. 

The Christian Scientist, in his much studying, will 
never gain the truth by such exercise of his mentality; 
for truth is not an acquisition by the activity of the per- 
sonal mind : it is the free gift of God. 

All a Christian Scientist can gain by his self -efforts 
is the taking unto himself a something which appears 
to him to be the truth ; but when he begins in very fact 
to hear the truth, he will question the veracity of his 
trusted mind. 

The blind guide, puffed up by the conceit that he has 
understanding, takes on a following, and they take him 
for their example and do the same things that he is 
doing: being self-righteous he thinks he is infallibly 
right, and those who do differently from himself are 
pitiably or censurably wrong; but those who have ears 
to hear the Master do not set up the ideas of their pri- 
vate mind in opposition to the opinions of other men's 
minds. Such will do certain things, or refrain from do- 
ing them, as the case may require for the best good of 
all, catering, as a matter of expediency and brotherly 
love, to the weakness of the brethren, as did Paul in the 
matter of not eating meat or doing anything else of like 
nature if it would act as a stumbling block to his breth- 
ren. A free man is not bound himself by the right and 
the wrong formalities of the human mind; yet he con- 
siders the weaker brother, as he would in the ease of one 
insane, but does not argue and try to convince the insane 
human mind of his brother of the liberty of the truth — 
a mind that is unstable in all its ways. 

The hobbies of the human mind are insane, whether 
the man is inside or out. One kind of insanity is held 



154 Christian Science Examined 

sane by the human mind; the other, not. ''But meat 
commendeth us not to God ; for neither, if we eat, are we 
the better ; neither, if we eat not, are we the worse. But 
take heed lest by any means this liberty of yours become 
a stumbling-block to them that are weak. For if any man 
see thee which hast knowledge sit at meat in the idol's 
temple, shall not the conscience of him which is weak 
be emboldened to eat those things which are offered to 
idols, and through thy knowledge shall the weak brother 
perish, for whom Christ died? But when ye sin so 
against the brethren, and wound their weak conscience, 
ye sin against Christ. Wherefore if meat make my 
brother to offend, I will eat no flesh while the world 
standeth, lest I make my brother to offend." 

In truth, one thing is not set above another, for every- 
thing is in place according to God 's purpose, or it would 
not be there. The truth is above right and wrong, good 
and bad, and the better or worse of the human mind. 
"When it comes to the preaching of the truth, the Lord 
knows who to send, and when to send him, and He will 
give him the message He would have spoken. "Settle 
it, therefore, in your hearts, not to meditate before what 
ye shall answer ; for I will give you a mouth and wisdom 
which all your adversaries shall not be able to gainsay 
nor resist." 

That there is an appointed time for everything, and 
that all is predestined, does not conform to the ideas of 
the human mind. It says of these truths, "That is fatal- 
ism." Yes, it is "fatal" to the human mind with its 
free-will idea; but man's will naturally acts in a given 
way, and that way is contrary to the truth. "And we 
know that all things work together for good to them 
that love God, to them who are the called according to 



Man's Mind vs. True Way 155 

His purpose. For whom He did foreknow, He also did 
predestinate to be conformed to the image of His Son, 
that He might be the first-born among many brethren. 
Moreover whom He did predestinate, them He also 
called ; and whom He called, them He also justified ; and 
whom He justified, them He also glorified. What shall 
we then say to these things ? If God be for us, who can 
be against us? He that spared not His own Son, but 
delivered Him up for us all, how shall He not with 
Him also freely give us all things ? Who shall lay any- 
thing to the charge of God's elect? It is God that jus- 
tifieth : who is he that condemneth ? It is Christ that 
died, yea, rather, that is risen again, who is even at the 
right hand of God, Who also maketh intercession for 
us ? Who shall separate us from the love of Christ ? shall 
tribulation, or distress, or persecution or famine, or 
nakedness, or peril, or sword? as it is written, For Thy 
sake we are killed all the day long ; we are accounted as 
sheep for the slaughter. Nay ; in all these things we are 
more than conquerors through Him that loved us. For 
I am persuaded, that neither death, nor life, nor angels, 
nor principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord. ' ' 

When a disciple speaks the truth the human mind 
thinks he is speaking of himself, and accuses him of 
thinking he is something; but that is what the human 
mind does. It thinks the disciple believes himself to be 
somebody of personal importance. But a disciple, not a 
novice, knows he can do nothing of himself. This is the 
major point of difference between him and the one who 
is permitted to be ruled altogether by his senses. The 
latter thinks he can do something of himself. 



156 Christian Science Examined 

The infirmities of the disciple are designed to bring 
him to a realization of his own lack and to keep him from 
raising his head in self -exaltation "that no flesh should 
glory in His presence." In truth it is not a case of 
declaring, as in Christian Science. "Behold, I send you 
forth as sheep in the midst of wolves: be ye therefore 
wise as serpents, and harmless as doves. But beware of 
men; for they will deliver you up to the councils, and 
they will scourge you in their synogogues ; and ye shall 
be brought before governors and kings for my sake for 
a testimony against them and the Gentiles. But when 
they deliver you up, take no thought how or what ye 
shall speak; for it shall be given you in that same hour 
what ye shall speak. For it is not ye that speak, but the 
Spirit of your Father, which speaketh in you. ' ' 

The Christian Scientist is obsessed with a particular 
trend of thinking, which is apparently connected with 
his premise ; therefore it appears like the truth to him. 
But the premise of his doctrine is not of the righteous- 
ness of God. Christian Scientists have accepted the 
Christian Science explanation of Scripture, instead of 
the import of Scripture, itself. "Ye do err, not knowing 
the scriptures, nor the power of God. ' ' 

The gifts of God are above the mind of man; they 
are diversified. Each member of the one body is given 
the charism as he is prepared to receive it. The human 
mind cannot receive the true gift; not even though it 
puts on a self humility, and hides its real nature, which 
is one of pride. When the man of the senses feels sorry 
he thinks he has repented; but that sorrow — regret, re- 
morse, or by whatever name it may be called — is merely 
a state of feeling. 

The human mind is not able to bring out the truth 
upon any subject: its criticisms come from prejudice; 



Man's Mind vs. True Way 157 

it simply criticizes its own ideas of a subject that does 
not suit it. 

Christian Scientists are given more confidence in their 
false belief, because critics from the basis of the human 
mind fail to touch upon the subject and only criticize 
their own idea of it; but that does not make it truth, 
because critics have not understood it. There is one 
thing that the human mind can do to enable the disciple 
to come to a knowledge of the truth; it can decrease, 
but not of itself, that the manifestation of the truth may 
loom up. "He must increase, but I must decrease. He 
that cometh from above is above all; he that is of the 
earth is earthly, and speaketh of the earth; He that 
cometh from heaven is above all. And what He hath 
seen and heard, that He testifieth ; and no man receiveth 
His testimony. He that hath received His testimony 
hath set to his seal that God is true. For He whom 
God hath sent speaketh the words of God ; for God giveth 
not the Spirit by measure unto Him." This dispenses 
with the speaking that comes from the personal mind. 
"The Father loveth the Son, and hath given all things 
into His hand. He that believeth on the Son hath ever- 
lasting life ; and he that believeth not the Son shall not 
see life, but the wrath of God abideth on him. , ' 

The human mind would, in its acquisitions, get the 
truth by violence, by relentlessly putting down compet- 
itors. This violence, however, does not necessarily im- 
ply exercise of physical force ; for, any way, that is only 
the outward evidence of what has been first enacted in 
the human mind. Man's ideas are changed momentar- 
ily, but truth always remains the same ; which accounts 
for the stability of the universe. For created things 
would not cohere if they had no surer bond of cohesion 
than sense-perceptions, which are affected by the natural 



158 Christian Science Examined 

panorama of moving pictures of which they do not know 
the import. 

Zealous Peter wanted to save His Master from the 
Cross; he also cut off the high priest's servant's ear, 
when a deputation came to arrest Jesus, but he was told 
by Jesus to put up his sword into its scabbard. That 
was what Jesus came for, namely to be affixed to the 
Cross, and His demand of all His people is to take 
up their cross daily and follow Him. The "cup" our 
Lord alluded to was participation in His sufferings, 
as was bearing the cross. "Then said Jesus unto Peter, 
Put up thy sword into the sheath: the cup which My 
Father hath given Me, shall I not drink it 1 ' ' 

There was a purpose in all the Lord Jesus did, though 
some things He did, and ordered to be done, looked harsh 
and unmerciful to the implacable personal mind. The 
very ' ' sword ' ' with which Peter cut off the high priest 's 
servant's ear, he was told to sell his garment and buy, 
before the occasion came when he used it; but he was 
bidden to put it up. It was a test and illustration to 
show that the warfare the disciple is to wage is not flesh 
against flesh, but the Spirit against the flesh. 

The person of man will not show up himself out- 
wardly when lacking opportunity to act, for he will not 
use a weapon if he has none ; but if he possesses one and 
his human mind is stirred by his feeling of provocation 
to use it, at the crucial moment he will show his bel- 
ligerent nature. 

The human mind is constitutionally a deceiver; but 
the recurrence of its deceptions show that such decep- 
tions are in it for a purpose. ' ' Jesus answered, My king- 
dom is not of this world; if My kingdom were of this 
world, then would My servants fight that I should not 



Man's Mind vs. True Way 159 

be delivered to the Jews; but now is My kingdom not 
from hence. ' ' 

In truth there is no schism as we find in the personal 
mind, seeing truth is a unit and indivisible. "And one 
of the scribes came, and having heard them reasoning 
together, and perceiving that He had answered them 
them well, asked Him, Which is the first commandment 
of all? And Jesus answered him, The first of all the 
commandments is, Hear, Israel; the Lord our God 
is one Lord ; and thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength. This is the first com- 
mandment. And the second is like, namely, this, Thou 
shalt love thy neighbor as thyself. There is none other 
commandment greater than these." 

The human mind must depart before this accomplish- 
ment. The pertinacity of man's mind blinds him to the 
truth; it is continually looking for some manifestation, 
and when that is not forthcoming, it regards the party 
from whom it has expected it to come as an impostor. 
Being back of its own purview it sees only what is in 
itself and ascribes it to the other. The mob said of Jesus, 
when He hung upon the Cross, "He saved others, Him- 
self He cannot save. ' ' But it was for that very purpose 
He came, namely, to give His life as a ransom for many. 
It was not the mission of the Lord to save Himself. 

The human mind is the strong man in the house that 
must be bound, before his goods can be spoiled (his 
goods are his own brand of good). "Or else how can 
one enter into a strong man's house and spoil his goods, 
except he first bind the strong man? and then he will 
spoil his house." 

The fruit of the doings of man's mind shows the mo- 
tives that actuate it, and from what it derives its 



160 Christian Science Examined 

assumptions. The sense-man would fain have us believe 
that his motives are of the truth, because of his good 
intentions ; but the intentions of man 's mind are hidden 
from it, and he is doubly deceived if his intentions seem 
to him to be all good. When the intentions of the man 
of the senses appear flawless, he has been heard to say, 
with allusion to some action of his, "The Lord told me 
to do this," not knowing that "the Lord" of whom he 
speaks is his own personal mind. "For though there be 
that are called gods, whether in heaven or in earth (as 
there be gods many, and lords many) ; but to us there 
is but one God, the Father, of Whom are all things, and 
we in Him; and one Lord Jesus Christ, by Whom are 
all things, and we by Him." 

This brings out the difference between the lords of 
the human mind and the Lord of the one faith and bap- 
tism, Who includes all within Himself. According to 
the gods and lords of the mind of man, the orders of one 
are countermanded by the orders of the other, with 
confusion as denouement. In the incantations of the 
human mind, and the formulas called "prayers," 
the objective member instead of being prayed for is 
preyed upon; for he is given a lie, and to the extent of 
his belief in it is damned. He is promised liberty while 
being brought under bondage of another man's mind. But 
the patient needs that experience, or he would not be 
given it. "Now the Lord is that Spirit; and where the 
Spirit of the Lord is there is liberty. ' ' 

The ways of man's mind, which inveigle him into 
endless notions, is the crooked path of the senses and 
the serpentine trail, running first in one direction and 
then in others. The human mind, in rebelling against 
evil, is a rebel against its own author. "Ye are of 
your father the devil, and the lusts of your father ye 



Man's Mind vs. True Way 161 

will do. He was a murderer from the beginning, and 
abode not in the truth, because there is no truth in him. 
When he speaketh a lie, he speaketh of his own; for 
he is a liar, and the father of it. 

The disciple must be put through the fire of afflic- 
tion to make him cease from having confidence in him- 
self. ' ' For My name 's sake will I defer Mine anger, and 
for My. praise will I refrain for thee, that I cut thee 
not off. Behold, I have refined thee, but not with silver ; 
I have chosen thee in the furnace of affliction." 

The personal mind cannot understand the purpose of 
the purifying process of suffering; therefore it rebels 
against it. "For it became Him for Whom are all 
things, and by Whom are all things, in bringing many 
sons unto glory, to make the Captain of their salvation 
perfect through suffering. ' ' 

The panegyrics uttered by preachers, from their own 
minds, divert attention from their own lack, so evident 
to the disciple. They tell what great things the Lord 
and the Apostles did, and what power they had among 
men, as if they were doers of the same Divine works, 
as though they had the like power themselves. Their 
eulogizing is according to the human mind's idea of 
greatness. With their natural mind they ingeniously 
frame up new theories; yet withal they lack the essen- 
tial of truth, the Spirit of God. The whole world goes 
through turmoil terrible to the mind of man. The dis- 
ciple of truth expects this before he comes to the birth, 
.when Christ (The Truth) shall be seen as He is. "For 
we know that the whole creation groaneth and travaileth 
in pain together until now. And not only they, but 
ourselves also, which have the first-fruits of the Spirit, 
even we ourselves groan within ourselves, waiting for 
the adoption, to-wit, the redemption of our body." 



162 Christian Science Examined 

The light of truth is not perceived by the mind and 
senses of man; for what they call "light" is but the 
symbol of the true light, which is the light of under- 
standing, and is everywhere present. It is a general 
illumination to every one who can receive it. It is not 
in a particular place or places, as the sects would make 
it appear, even if they do not say so in direct words. 
"For as the lightning cometh out of the east, and 
shineth even unto the west, so shall also the coming of 
the Son of man be." It is an awakening, an inward 
evolution, and as the Lord has purposed, a heading up 
into a perfect man. 

Man's personal mind is in darkness. "And the light 
shineth in darkness, and the darkness comprehended it 
not." The work of the light of life is to put out the 
human mind along with its darkness, so that the light 
of truth shall shine forth in the disciple. "Then spake 
Jesus again unto them, saying, I am the Light of the 
world : he that f olloweth Me shall not walk in darkness, 
but shall have the light of life." 

The human mind, from its own lineage, thinks itself 
better or worse, according to its descent ; but God 's ways 
are not our ways. "But they held their peace; for by 
the way they had disputed among themselves who should 
be the greatest. And He sat down and called the 
twelve, and saith unto them: If any man desire to be 
first, the same shall be last of all, and servant of all." 
The truth is no respecter of persons. He that thinks he 
is first, according to human estimation, is last. "But 
many that are first shall be last, and the last first." 
"The common people heard Him gladly"; but those 
that boasted of their family-tree, in their pride, rejected 
Him. "He came unto His own, and His own received 
Him not." 



Man's Mind vs. True Way 163 

Man cannot understand the truth with his senses, 
which project forth shadows. ''Therefore they could 
not believe, because that Esaias said again, He hath 
blinded their eyes, and hardened their heart ; that they 
should not see with their eyes, nor understand with 
their heart, and he converted, and I should heal them. ' ' 

The senses register their own shadowy nature: they 
are the veil that hides the truth from the creature ; they 
can never get a vision of the truth; but they register 
lying visions. "Their idols are silver and gold, the 
work of men's hands. They have mouths, but they speak 
not; eyes have they, but they see not; they have ears, 
but they hear not ; noses have they, but they smell not ; 
they have hands, but they handle not; feet have they, 
but they walk not ; neither speak they through their 
throat. They that make them are like unto them; so is 
every one that trusteth in them. 0, Israel, trust thou 
in the Lord : He is their help and their shield. ' ' 

He whom God sends is scorned by the human mind, 
which boasts of its superior heritage. Notice the accu- 
sations brought against Jesus and the man born blind 
to whom He gave sight. "Therefore, said some of the 
Pharisees, This Man is not of God, because He keepeth 
not the Sabbath day. Others said, How can a man that 
is a sinner do such miracles ? And there was a division 
among them. They say unto the blind man again, What 
sayest thou of Him, that He hath opened thine eyes ? He 
said, He is a prophet. But the Jews did not believe con- 
cerning him, that he had been blind and received his 
sight, until they called the parents of him that had 
received his sight. And they asked them, saying, Is this 
your son, who ye say was born blind, how then doth 
he now see? His parents answered them and said, We 
know that this is our son, and that he was born blind ; 



164 Christian Science Examined 

but by what means he now seeth, we know not; or who 
hath opened his eyes, we know not ; he is of age, ask him ; 
he shall speak for himself. These words spake his 
parents because they feared the Jews; for the Jews 
had agreed already, that if any man did confess that 
He was Christ he should be put out of the synagogue. 
Therefore said his parents, He is of age ; ask him. ' ' 

The members of the visible church of that day repudi- 
ated whatever was true, as do they of the present-day 
churches ; they claimed to be followers of Moses, but ac- 
cepted not the teaching given through him, nor the Lord 
Jesus, about Whom he wrote. So to-day religionists 
know not the truth, but are teaching for doctrines the 
commandments of men. "Then again called they the 
man that was blind, and said unto him, Give God the 
praise; we know that this Man is a sinner. He an- 
swered and said, Whether he be a sinner or no, I know 
not; one thing I know, that, whereas I was blind, now I 
see. Then said they to him again, What did He to 
thee? how opened He thine eyes? He answered them. 
I have told you already, and ye did not hear (under- 
stand) ; wherefore would ye hear it again? will ye also 
be His disciples? Then they reviled him, and said, 
Thou are His disciple; but we are Moses' disciples. We 
know that God spake unto Moses; as for this fellow, 
we know not from whence He is. The man answered 
and said unto them, Why herein is a marvelous thing, 
that ye know not from whence He is, and yet He hath 
opened mine eyes. Now we know that God heareth not 
sinners; but if any man be a worshipper of God, and 
doeth His will, him He heareth. Since the world began 
was it not heard that any man opened the eyes of one 
that was born blind. If this Man were not of God, He 
could do nothing.' ' 



Man's Mind vs. True Way 165 

When the human mind is exposed by the truth it 
tries to excuse itself by accusing him by whom it is 
shown up. The Pharisees put out the blind man that 
had been given sight because they were put out by 
what he said. ' ' They answered and said unto him, Thou 
wast altogether born in sins, and dost thou teach us! 
and they cast him out. Jesus heard that they had cast 
him out, and when He had found him He said unto him, 
Dost thou believe on the Son of God ? He answered and 
said, Who is He, Lord, that I might believe on Him? 
And Jesus said unto him, Thou hast both seen Him, and 
it is He that talketh with thee. And he said, Lord, I 
believe, and he worshipped Him. , ' 

At first the disciples asked the Master, "Who did sin, 
this man or his parents, that he was born blind ? ' ' which 
shows that the natural mind did not see the sublime 
purpose. "Jesus answered, Neither hath this man 
sinned nor his parents ; but that the works of God should 
be made manifest in him. ,, 

In the truth there is an appointed time for every- 
thing. The justice of the Lord's work is, that healing is 
only given when needed, not when the human will wants 
it. "And Jesus said, For judgment I am come into 
this world, that they which see not might see, and that 
they which see might be made blind. And some of the 
Pharisees which were with Him heard these words, and 
paid unto Him, Are we blind also? Jesus said unto 
them, If ye were blind, ye should have no sin ; but now 
ye say, We see ; therefore your sin remaineth. ' ' 

The man of the senses goes to men like himself for the 
truth, which he can never get from that source. The 
truth is not in some place in the sky, as the human mind 
has it. When it says it is, that is proof that it has not 
the truth. "If any of you lack wisdom, let him ask of 



166 Christian Science Examined 

God, that giveth to all men liberally, and upbraideth 
not ; and it shall be given him. But let him ask in faith, 
nothing wavering. For he that wavereth is like a wave 
of the sea, driven with the wind and tossed. For let not 
that man think that he shall receive anything of the 
Lord. A double-minded man is unstable in all his ways. 
Let the brother of low degree rejoice in that he is ex- 
alted ; but the rich, in that he is made low, because as a 
flower of the grass he shall pass away. For the sun is no 
sooner risen with a burning heat but it withereth the 
grass, and the flower thereof falleth, and the grace of 
the fashion of it perisheth; so also shall the rich man 
fade away in his ways. Blessed is the man that endureth 
temptation, for when he is tried he shall receive the 
crown of life, which the Lord hath promised to them 
that love Him." 



CHAPTER VII 

Difference Between the Person of Man and the Spirit 
of Truth 



The mind of man supposes that truth is in a certain 
place, and can be had only by practice of certain formal- 
ities, but that is not the way the gifts of God are ob- 
tained by His children who are spiritual. Also the gifts 
are spiritual. There is no place where the truth is not. 
"Whither shall I go from Thy Spirit? or whither shall 
I flee from Thy presence? If I ascend up into heaven, 
Thou art there; if I make my bed in hell, behold Thou 
art there ; if I take the wings of the morning and dwell 
in the uttermost parts of the sea, even there shall Thy 
hand lead me, and Thy right hand shall hold me." 

All things that are of God are first; but man thinks 
he can invent something of himself. Every move a man 
makes is ordered ; he can only do what he is let do. "In 
this was manifested the love of God toward us, because 
that God sent His only begotten Son into the world that 
we might live through Him. Herein is love, not that we 
loved God, but that He loved us, and sent His Son to 
be the propitiation for our sins. Beloved, if God so 
loved us we ought also to love one another." 

The human mind recoils from giving up its pride, the 
pride that sets it, as it were, upon a pedestal. A tree 
begins at its root and grows upward ; it does not grow 
by putting the branches where the root should be. 
There is no humility in pride, but pride has to have its 



168 Christian Science Examined 

day. No man can of himself humble self; that is the 
Lord's work, as is every other. "Humble yourselves 
therefore under the mighty hand of God that He may 
exalt you in due time; casting all your care upon Him, 
for He careth for you. Be sober, be vigilant, because 
your adversary, the devil, as a roaring lion, walketh 
about, seeking whom he may devour. Whom resist, 
steadfast in the faith, knowing that the same afflictions 
are accomplished in your brethren that are in the world. 
But the God of all grace, Who hath called us unto His 
eternal glory by Christ Jesus, after that ye have suf- 
fered awhile, make you perfect, stablish, strengthen, set- 
tle you/ ' 

The letter killeth, because of the human mind's stand- 
point : in its study of the literal it believes itself com- 
manded to do certain things, but the Lord speaks only 
to those whom He has prepared to receive His truth; 
He puts that truth on His own foundation and does not 
rest it on the human mind. It is obvious to those able 
to learn, from what we have seen of the personal mind 
of man, that it can be no fit foundation from which 
knowledge of the truth can be gained ; therefore all the 
harrowing details of human experience are the fire of 
the Lord (not literal fire), to burn up, through suffer- 
ing, everything man's mind has been granted to set up. 
The sufferings force us to forsake all, that we might 
follow Him; "for our God is a consuming fire." 

It takes extreme suffering to wean a man from the 
senses with which he is enamored. But a parent does 
not give a child meat before it has teeth to chew it, nor 
does the Lord give His own what they are unprepared to 
digest. "Whom shall He teach knowledge, and whom 
shall He make to understand doctrine? Them that are 
weaned from the milk and drawn from the breasts. ' ' 



Personal and Spiritual Not One 169 

The person of man, because he is blind, needs not to 
have himself saved, but the disciple is saved from that 
self. 'The Spirit of the Lord God is upon Me, because 
the Lord hath anointed Me to preach good tidings unto 
the meek ; He hath sent Me to bind up the broken heart- 
ed, to proclaim liberty to the captives, and the opening 
of the prison to them that are bound ; to proclaim the ac- 
ceptable year of the Lord, and the day of vengeance of 
our God ; to comfort all that mourn. ' ' 

The gifts of God are always the opposite of what the 
man of the senses acquires, and are always a reversal of 
the human mind's order of things. The Messenger of 
truth comes, as he says : "To appoint unto them that 
mourn in Zion, to give unto them beauty for ashes, the 
oil of joy for mourning, the garment of praise for the 
spirit of heaviness, that they might be called trees of 
righteousness, the planting of the Lord, that He might 
be glorified. " 

The captives whom the Lord delivers are those sub- 
jected to the dictates of their own mind and senses, and 
every one is a captive to the degree that his personal 
mind rules him. It is through the death of that which 
the man of the senses seeks to save, the dying daily until 
the personal self is gone, that we enter the portal of life 
— that life which is eternal. The Son of God is the in- 
tercessor whom the Almighty sends to save His people. 
It is not for them either to accept or reject; no man 
can do either of himself. "No man can come to Me, 
except the Father which hath sent Me draw him, and I 
will raise him up at the last day. It is written in the 
prophets, And they shall be all taught of God. Every 
man therefore that hath heard, and hath learned of the 
Father, cometh unto Me. Not that any man hath seen 
the Father, save He which is of God, He hath seen the 



170 Christian Science Examined 

Father. Verily, verily, I say unto you, He that believeth 
on Me hath everlasting life. I am that bread of life. 
Your fathers did eat manna in the wilderness, and are 
dead. This is the bread which cometh down from 
heaven, that a man may eat thereof and not die." 

The fact that the Lord has sent His Son, and that 
this Son is not the person of man, it follows that He is 
able to accomplish that for which He sent Him. The 
human mind tries to pull the truth down to its own 
level by thinking it can be acquired by itself. Man's 
mind would make the truth conform to it, but it must 
conform to the truth — and in doing that it is taken 
away. One with a measure of truth seems to have every- 
thing but that, according to the personal mind. The 
human will thinks that he who is farthest away from 
his personal self and nearest truth is the greatest de- 
ceiver, but it is the other way. The carnal mind accused 
Jesus of having all the heinous characteristics that itself 
had. The truth has no beginning and is without end; 
it is llimitable. Only the Truth knows the truth; that 
is why the mind and its senses cannot know it. The 
Lord Jesus knew whence He came and whither He went ; 
the man of the senses knows it not. "Jesus answered, 
If I honor myself, My honor is nothing ; it is My Father 
that honoreth Me, of Whom ye say that He is your God. 
Yet ye have not known Him ; but I know Him ; and if I 
should say, I know Him not, I shall be a liar, like unto 
you; but I know Him, and keep His saying. Your 
father Abraham rejoiced to see My day, and he saw it, 
and was glad. Then said the Jews unto him, Thou are 
not yet fifty years old, and hast Thou seen Abraham? 
Jesus said unto them, Verily, verily, I say unto you, 
Before Abraham was, I am. Then took they up stones 
to cast at Him ; but Jesus hid Himself, and went out of 



Personal and Spiritual Not One 171 

the temple, going through the midst of them, and so 
passed by. ' ' Notice the aversion of the human mind to 
having the truth told it; it throws stones to prove that 
it is self-righteous. But the Lord passed through the 
midst of His enemies. 

A man is lost in the maze of his own mind, but the 
truth, which is everywhere present, is not lost. Man, 
looking at things superficially, is lost in the object; for 
he misses the subject in view of the outward appear- 
ance. "For the Son of man is come to seek and to save 
that which was lost." 

The personal mind, in its surmisings, gets away from 
the simplicity of the truth; it cannot fathom any part 
of it ; for the truth is not an explanation, it is not literal, 
it cannot be studied into ; it is only for those that have 
ears to hear. All a man sees in a book is what he has 
in himself. To the lying human mind the true testi- 
mony appears as a lie, and when that same lying mind 
claims to accept the testimony it only accepts its own 
sham and counterfeit explanation. The beauty of the 
truth is that it puts the lie to work for a good purpose, 
by using it as a means to an end, it by no means follows 
that the disciple is to cater to a lie; but when he sees 
this he works to the contrary. A man will believe 
a lie, and is damned thereby, until the Lord takes away 
the obstruction. "Blessed are ye, when men shall revile 
you, and persecute you, and shall say all manner of evil 
against you falsely, for My sake. Rejoice, and be exceed- 
ing glad, for great is your reward in heaven; for so 
persecuted they the prophets which were before you. ' ' 

The evil is the wolf that turns the sheep towards 
their Shepherd. Man, in his ignorance, does not under- 
stand how all things work together for good. The 
supreme purpose is obnoxious to him; because he has 



172 Christian Science Examined 

mixed ideas of his own regarding good and evil; but 
truth is not mixed; there is only one truth. "But now 
the righteousness of God without the law is manifested, 
being witnessed by the law and the prophets : even the 
righteousness of God, which is by faith of Jesus Christ, 
unto all and upon all them that believe. For there is no 
difference; for all have sinned and come short of the 
glory of God. Being justified freely by His grace, 
through the redemption that is in Christ Jesus." 

The claim of the members of certain sects, that 
they have been saved from sin, brings out the objective 
state of the human mind, which accepts as true, what- 
ever has its approval from phenomenal criteria. The 
human mind, in this, has simply the outward evidence of 
sin covered ; that is the source of its idea that it is free 
from sin. Sin is not its effect, designated by the human 
mind as such: we read, "Whatsoever is not of faith is 
sin." That excludes a man's beliefs based upon his 
own head, by which he thinks he is saved from sin. The 
"head" is Christ. Truth engenders all, irrespective of 
what a man may think : the person of man is faithless. 
The Lord is no respecter of persons, but the mind of 
man is. Faith is not given to the person of man; there 
is nothing there to receive it. There is no mercy in the 
man of the senses; but the Lord is merciful; for "He 
maketh His sun to rise on the evil and on the good, and 
sendeth rain on the just and on the unjust." Those 
whom the person of man regards as chosen vessels are 
individuals with a genteel outward bearing; while the 
Lord's real elect in his shallow and unreliable estima- 
tion are blatant people that lack culture. And it shall 
come to pass, that in the place where it was said unto 
them, Ye are not My people; there shall they be called 
the children of the living God." The emissaries of the 



Personal and Spiritual Not One 173 

adversary come to cover up the rabid forms of evil: 
that is their mission. What man calls "prosperity" is 
the outward accumulation of material things: it is the 
earthly possessions or attachments that represent the 
counterfeit power of the ruler of the darkness of this 
world. "Because thou sayest, I am rich, and increased 
with goods, and have need of nothing; and knowest not 
that thou are wretched, and miserable, and poor, and 
blind, and naked. I counsel thee to buy of Me gold tried 
in the fire, that thou mayest be rich ; and white raiment 
that thou mayest be clothed, and that the shame of thy 
nakedness do not appear; and anoint thine eyes with 
eyesalve, that thou mayest see. As many as I love, I re- 
buke and chasten : be zealous therefore, and repent. ' ' 

When the human mind becomes superlative in its 
own reckoning, then the adversary's work is fully ac- 
complished. That mind then feels it has all its wants 
supplied; but as yet it has not what it needs — to be 
thrown down from its self-sufficiency; which must take 
place before the disciple can rise in the truth. The 
deceiver offers the deceived only that which is of a 
fleeting nature; the temporal things, by which the man 
of the senses is tempted. "Then was Jesus led up of 
the Spirit into the wilderness, to be tempted of the devil. 
And when He had fasted forty days and forty nights, 
He was afterward an hungred. And when the tempter 
came to Him he said, If Thou be the Son of God, com- 
mand that these stones be made bread. But He ans- 
wered and said, It is written, Man shall not live by 
bread alone, but by every word that proceedeth out of 
the mouth of God. Then the devil taketh Him up into 
the Holy City, and setteth Him on a pinnacle of the 
temple, and saith unto Him, If Thou be the Son of God 
cast Thyself down; for it is written, He shall give His 



174 Christian Science Examined 

angels charge concerning Thee ; and in their hands they 
shall bear Thee up, lest at any time Thou dash Thy 
foot against a stone. Jesus said unto him, It is written 
again, Thou shalt not tempt the Lord thy God. Again, 
the devil taketh Him up into an exceeding high mount- 
ain, and showeth Him all the kingdoms of the world, 
and the glory of them; and saith unto Him, All these 
things will I give Thee, if Thou wilt fall down and wor- 
ship me. Then saith Jesus unto him, Get thee hence, 
Satan; for it is written, Thou shalt worship the Lord 
thy God, and Him only shalt thou serve. Then the devil 
leaveth Him, and behold, angels came and ministered 
unto Him." Yes, the deceiver offers the man of the 
senses many adroitly-framed inducements to serve him, 
pertaining to the vanities of this life. He offered the 
Lord Jesus all that the eye of man beholds; but the 
Lord, not being controlled by that mind, the adversary's 
inducements were powerless for His subversion. 

Christian Scientists, and others as well, must learn 
that the truth will not meet them at the point of what 
they consider their necessities; for the person of man 
fights the very thing that gives him necessary experience. 
Therefore it is that he does not learn by his experience, 
because he views it as being only evil. Patience comes 
with the knowledge that all difficult experiences have 
a definite purpose. Man looks for what appeals to him, 
but the truth does not appeal to him ; and yet that which 
does not appeal to him gives him his greatest lessons, 
after he has suffered from them. 

The man of the senses is deceived, and being deceived ; 
his personal mind dessembles his own motives, even to 
himself. He may start out with what he considers good 
motives; but his feelings in the matter of his personal 
interests control him, instead of him controlling them 



Personal and Spiritual Not One 175 

as is the way of the truth. The very inborn character- 
istics of his own nature are opposed to the truth. 

Man's mind is at the zenith of its supposed power 
when it is educated to a high pitch. That education, in 
the curriculum of a fixed formula, runs counter to what- 
soever is true. Education sits in the seat of edification, 
pretender to the throne of truth, the professor but not 
the possessor of life. 

When man's mind has sought out many inventions; 
when there are libraries filled with books containing the 
theories of men ; when Bibles are printed by the whole- 
sale, together with commentaries upon them from the 
personal mind; then are we in the time the prophet 
Daniel wrote of. to which Jesus referred when He said, 
"When ye therefore shall see the abomination of desola- 
tion, spoken of by Daniel the prophet, stand in the holy 
place (whoso readeth, let him understand)." 

The building erected on the sand-foundation of man's 
mind has the same outward appearance to the sophis- 
ticated as the one built on the rock; but the rain, the 
winds and the floods of the human mind- — the conten- 
tion, division and strife of that mind — reveals the differ- 
ence between the two houses. The essential difference 
is their foundations. One depends upon shifting sand, 
in which is no cohesion or unity; the other on the 
embedded rock of truth, which cannot be shaken. 

When the human mind, through its increased knowl- 
edge, has been thoroughly divided, when its tares are 
bound in bundles, a something happens which shows 
that the wheat is still there. (The disciple is not to try 
to separate the tares and the wheat: they are to grow 
side by side until the harvest). "And at that time shall 
Michael stand up, the great prince which standeth for 



176 Christian Science Examined 

the children of thy people ; and there shall be a time of 
trouble such as never was since there was a nation even 
to that same time. And at that time thy people shall be 
delivered, every one that shall be found written in the 
book. And many of them that sleep in the dust of the 
earth shall awake, some to everlasting life, and some to 
shame and everlasting contempt. And they that be 
wise shall shine as the brightness of the firmament; and 
they that turn many to righteousness as the stars for 
ever and ever. But thou, Daniel, shut up the words 
and seal the book, even to the time of the end: many 
shall run to and fro, and knowledge shall be increased. ' ' 
We have here depicted knowledge based upon the human 
mind, also the glad tidings of the truth. 

The human mind deals objectively with the physical 
body and sets it up in its imagination as everything. 
Truth is above personalities. One personality is not 
saved and another personality lost. Only that is saved 
which is made partaker of the Divine nature, and only 
that is lost which ought to be lost. Truth is one, and 
saves that of its own ; it lets the dross be lost. 

The Christian Scientist, as well as all other followers 
of human organizations, must be disillusioned in regard 
to the plausibility of the sound and appearance of their 
doctrines; for Truth never meets a disciple at the point 
of the personal approval of his feelings and sentiments. 
From the arguings of the human mind a man says ' ' That 
sounds good to me;" or, " That sounds reasonable ; " or, 
1 t It looks good to me;" but he will find that the Truth 
which takes away the human mind, with its pet ideas, 
does not look good to him, that is, to his senses. What 
man has is taken away to make place for the truth. 

The personal will objects to the word "absolute;" but 
truth is absolute, as well as true, and the universe could 



Personal and Spiritual Not One 177 

not subsist as one without it. A word used in a personal 
sense means anything the speaker likes. Man hitches 
his wagon to a star — a fixed star, and assumes a fixed 
attitude : later he finds it was merely an obsession of the 
human mind. 

In speaking of the different doctrines, it is not to 
point out that there is not a purpose in them: there is. 
But all opinions, beliefs and wise-seeming doctrines of 
the human mind must step aside when their purpose is 
fulfilled, in the exigency of the light of truth which 
disperses the shadows. Even the true testimony, free 
from tares, must give place before that to which it testi- 
fies. But the human mind ascribes tares even to it. 

The Christian Science text-book, the testimony of 
which appears irrefutable to those believing it, must dis- 
appear, "like the chaff of the summer threshing- 
floors," before the face of Jesus Christ, the Truth. 
Science and Health must go the same way as other books 
that are only man's testimony. The sum of all this is, 
that the principle of a doctrine, even if true, must be 
left, because the human mind cleaves to the principles 
of doctrines, without knowing how to make application 
of them ; hence, it puts its own meaning to them. Truth 
is of an antithetical nature to that which the mind and 
senses embrace; therefore it cannot be studied into by 
the natural mind. For that which is totally unlike 
truth cannot become truth by study: understanding of 
truth is the free gift of God; personal will is not God's 
will in righteousness. "For the prophecy came not in 
old time by the will of man, but holy men of God spake 
as they were moved by the Holy Ghost" (Holy Spirit). 
The Holy Spirit is the whole Spirit ; the Cause, back of 
the effect. The person of man finds fault with a word; 
but as long as the import of it is given that is enough, 



178 Christian Science Examined 

granting the purpose it serves, but its true import can- 
not be had from the personal mind. 

The human mind tries to arrive at the end before the 
beginning, but in truth the end is seen from the begin- 
ning — it includes them both. Man, in his ignorance, 
would put a roof on the building before the foundation 
is laid and the walls are up ; but there is neither founda- 
tion, walls, nor roof to his building, except in the mirage 
of his mind. 

The Christian Scientist must come to the place where 
he sees ineptitude in the principles of his doctrine, which 
act as an obscuration of the truth when studied into 
from the sand foundation of the human mind, which 
becomes prejudiced and biased against a few things 
that appear obviously wrong to it, and concludes from 
this that it has the truth. 

The human mind sets itself up in place of the truth 
on its false foundation of repentance from dead works 
"Therefore leaving the principles of the doctrine of 
Christ, let us go on unto perfection; not laying again 
the foundation of repentance from dead works, and of 
faith toward God, of the doctrine of baptisms, and of 
laying on of hands, and of resurrection of the dead, and 
of eternal judgment." 

The common mind reaches a point where apparently it 
speaks from the Divine Source, and that mind is de- 
ceived by thinking that it is divine ; but its fruit shows 
it is not able to get away from thinking according to its 
own evil nature; in other words, it tries to imitate the 
truth with the mouth ; but it is bound to deny the truth, 
as it follows its natural inclinations. Christian Scien- 
tists, under the influence of this deceptiveness, are not 
aware of the diabolical deception of the personal mind. 
"This people draweth nigh unto Me with their mouth, 



Personal and Spiritual Not One 179 

and honoreth Me with their lips; but their heart is far 
from Me." 

The true healing does not come from the oscillating 
mind; from the hypnotic suggestion of that mind in its 
attempt to help another. It suggests something that it 
wants the patient to take notice of; it continually does 
this, either directly or indirectly. And where a number 
of persons are interested in a patient, there is usually 
one that controls the rest, having over them the hyp- 
notic obsession. This method is employed by the person 
of man in dealing with his fellows. Man's mind tries to 
get around these facts by giving them various names; 
but names do not change the evil nature of the treat- 
ment. Viewed thus, the conclusion must be that a pa- 
tient is not dealt with for his need, but by what is going 
on in the mind of the hypnotic suggestion, calling itself 
divine. 

This mind tries to cast out an evil by suggestion of 
another evil, which man's mind calls good, even when 
this is against the form of the rule of its own doctrine. 
Likewise when this mind wants to find out something 
from another member, yet does not want to appear med- 
dlesome, it suggests something in order to draw out the 
other member to divulge the information it seeks. This 
is where much of the traducing hearsay and scandal 
comes from. The mind hears one thing, and in its prone- 
ness to drawing wrong inferences supplies the rest. It 
hears something not agreeing with facts, according to 
its circumstantial and hearsay evidence, and from what 
is being cogitated in that same mind. 

In Christian Science the same mind is used, but in the 
workings of its mentality it simulates or imitates the 
truth more closely than is ordinary, departing from the 
common routine of the personal mind, with its own 



180 Christian Science Examined 

mixed ideas of good and evil. In Science-teaching it is 
only the good side of the human mind that is consid- 
ered, but it is called divine by this teaching, the prac- 
ticer of this rule not knowing that this good has the same 
origin as the evil, parading itself in its own presumptu- 
ousness. 

The Christian Scientist suggests thoughts of health in- 
stead of disease; but in truth it is "take no thought for 
your life, what ye shall eat, or what ye shall drink ; nor 
yet for your body, what ye shall put on. Is not the life 
more than meat, and the body than raiment?" 

Christian Science thought-taking does not make a pa- 
tient every whit whole; for it is the same double-mind 
that takes thought of disease; that takes thought con- 
cerning the mind's ideas of health. The same mind 
offers the suggestion in both instances, and fails in times 
of dire need. 

In truth a disciple does not have to suggest thoughts 
of health to himself; for true health has no opposite to 
come up with a counter suggestion. It is the human mind 
that deals in opposites — negations; which are the good 
and evil of that mind. "Why art thou cast down, my 
soul? and why art thou disquieted within me? hope 
thou in God ; for I shall yet praise Him, Who is the 
health of my countenance, and my God." 

True health is not harassed by opposite declarations. 
"For the mountains shall depart, and the hills be re- 
moved; but My kindness shall not depart from thee, 
neither shall the covenant of My peace be removed, saith 
the Lord that hath mercy on thee. thou afflicted, 
tossed with tempest, and not comforted, behold, I will 
lay thy stones with fair colors, and lay thy foundations 
with sapphires." 

In truth the personal mind is not to be taken for 



Personal and Spiritual Not One 181 

twhat it says, but for the deceiver that it is. It speaks 
words of truth, but its fruits show that it always denies 
them. This is where the person of man exhibits his 
contradictory nature, which is unveiled to him who 
knows that mind as it is. Partial statements of truth are 
made by Christian Science, but Science always draws 
the wrong inference from its statements, and the human 
mind causes them to savor of the sanitarium, where the 
principal thought and aim is the alleviation of physical 
disease, including mental. 

Christian Science teaching attempts to establish the 
thought that there is an inner meaning to it, of which 
students of Science have but the rudiments; but the 
tree is known by its fruit. The human mind's methods 
are seen in all man-made doctrines by those having in- 
sight, and it reveals itself in the wrong inferences it con- 
cludes after making its statements of truth. Christian 
Science can be tested as to whether its inference from 
its own claims are drawn from man's head, or from Him 
who is the Head of all. 

A disciple of truth is given to see whether Christian 
Science is a product of truth, or he has not arrived at 
the state of discipleship of truth. The modes, methods, 
and actions of the human mind show it up for what it 
is ; it is not to be taken for what it says. That is how it 
deceives, being long on promises and short on perform- 
ances of the right. The personal mind imitates the truth 
more closely by speaking words of truth, but it has not 
the foundation on which to set them. 

Christian Science attempts to answer questions which 
shows it up to the disciple. It says, in substance, that 
when Christian Science is fully understood there will 
be no need of the method of procedure the neophyte now 
uses, for it will be swallowed up in the absolute. But 



182 Christian Science Examined 

the outstanding fact in regard to this doctrine is, that 
it starts off with the human mind, showing by its modes 
and meanderings that this mind is its source. The hu- 
man mind can by no means ever grow into the Divine; 
either by declarations, affirmations, denials or any 
other means; yet it is by such means Christian Scien- 
tists attempt to gain the truth. What man holds to be 
true must be swept away. "I will sweep it with the 
besom of destruction, saith the Lord of hosts. ' ' 

It is a life of faith in truth, not in human belief. It 
is a life of faith because a man can do nothing of him- 
self personally, for there is an Almighty God that does 
the work. This is not meant to signify an outside God, 
but the One who is "above all, and through all, and in 
you all. ' ' The Lord 's work is already finished ; man can 
add nothing to, nor take anything from it. But this is 
what the person of man continually tries to do. Even 
Jesus could do nothing of Himself, to enhance the work 
of the truth. This is man's main deception; he thinks 
he can do something of himself. Man attempts to chisel 
the stone that is already hewn out, and hereby shows 
his contrary nature. God brings this man to the end of 
himself that His work might have free course and mani- 
fest itself in righteousness. When a man thinks he can 
do something by his own ability he naturally takes the 
glory of its accomplishment to himself. He attempts to 
personalize that which is of spiritual birth. 

With the various sects, in their self-deeeivings, it is 
popular for them to say it is the Lord that does the out- 
ward works that are conceived by and proceed from 
their own mind, while each has repugnance for what the 
rest are doing, when their activities hit his own particu- 
lar doctrine. Whatever a man does he does because he is 
allowed to function, but not of his own volition as it 



Personal and Spiritual Not One 183 

appears to him, his human mind 's doings are not the 
work of the Lord in righteousness. This book is not the 
truth ; it is but testimony. The truth is not to be found 
in testimony, even if the testimony is wholly true, but 
: in what the testimony testifies to. 

The Spirit of truth cannot be found in the letter of a 
book. " Search the Scriptures, for in them ye think ye 
have eternal life ; and they are they which testify of Me. 
And ye will not come to Me, that ye might have life." 
It is not in the Scriptures that we obtain life, but in the 
One of whom they testify. In other words, the man of 
the senses searches the Scriptures, but he cannot come 
to the Giver of life. "They (the Scriptures) are they 
which testify of Me." This "Me" is the Truth; and to 
testify of this "Me" is the purport of Scripture. 

The human mind is enveloped by its own ambient at- 
mosphere, and because of this misses reality. Moreover 
there is naught in the person of man that can gain 
reality. The natural mind has the shadow in the place 
of that which casts it; the literal in place of the spirit- 
ual. In fact, this person of man, instead of being that 
which enters into life, is that which must give way be- 
fore the life which is eternal. 

Studying the literal will never bring a disciple into 
knowledge of the spiritual. He must first have the con- 
ception and growth within, before he can recognize the 
testimony for what it is. Otherwise, he is biased by pre- 
conceived ideas existing in his fatuous make-up. The 
biased and prejudiced mind meticulously looks at the 
signs, to the shutting out of what is more important, 
which is to look through them to their Source. 

The statements herein written do not appeal to the 
haughty human mind, with its surface judgings ; for it 



184 Christian Science Examined 

is a direct cut at that mind. However, no statement is 
recognized in its true nature, except it is already in the 
perceiver of it. This is why the study of Scripture by 
the human mind fails ; it tries to get from without that 
which must come from within. Truth is not perceived 
by outward observation; the kingdom of God is within 
you. From thence it springs. Each member must grow 
within. One member's growth does not serve for another's. 

The various doctrines are started from the erroneous 
idea of the personal mind that a man can do something 
of his own volition, but the Lord's work is completed 
in righteousness, and cannot be added to or subtracted 
from. Therefore this book must fade away before the 
truth, yet it testifies in part to the truth. 

The person of man fails to put his deeds where they 
belong — in a lower place. He is prone to take glory 
to himself personally, setting up idols of his own and 
denying the Lord, to Whom belongs the pre-eminence, 
for He is cause of all and not the effect. Man's personal 
works are always brought to an end, revealing -the 
spiritual as above the personal. 

Christian Scientists, as well as other followers of doc- 
trines based on man's mind, think they must be doing 
something to be in line with the truth. Yes, they must 
be doing something, but not for the purpose, nor in 
the way they think. Their doings do not lead them into 
the truth, but away from it, although they think they 
are fulfilling the truth in righteousness at this point, 
but they are not. The disciple receives the first-fruits 
of the Spirit; then the work of truth is finished in 
regard to him, up to a certain point. When the chaff 
is separated from the wheat, the principal thing is left. 



Personal and Spiritual Not One 185 

The gifts of God are given to the disciple, who wor- 
ships not the gifts, but the bountiful Giver of the gifts. 
He cannot give himself a gift, but this the deluded per- 
son of man tries to do. The creature, with his imper- 
fect and impetuous mind, cannot study into the free 
gifts of the Creator. 

In truth, rest does not come by laying down of bur- 
dens, as is the thought of the human mind, but by tak- 
ing them up. "Then said Jesus unto His disciples, If 
any man will come after Me, let him deny himself, and 
take up his cross, and follow Me. For whosoever will 
save his life shall lose it, and whosoever will lose his life 
for My sake shall find it." The person of man has to 
go, and is going, from the disciple yet compassed by a 
body of infirmity, but the old is being taken away, and 
that which is new (and yet old) is taking its place. 
Truth is always the same, but it seems new to a disciple 
when he first begins to hear it. A disciple is not to 
avoid the cross, but he is bidden to take it up, and he 
is given strength to stand up under it. In truth, the 
yoke is easy and the burden is light, because there is no 
resistance to its imposition, as there is in the case of the 
mind of man. It is not a burden to him that is "meek 
and lowly in heart" (mind). The human mind is not 
meek and lowly, but proud and haughty. 

The personal mind puts the question: "If the mind 
of man is a deceiver and every man a liar — which he 
is, personally speaking — to what end is this writing V 
When a disciple hears the truth it is evident that he 
does not get it from the person of man, for the spiritual 
is the designation of what is the opposite of the per- 
sonal. When a disciple receives the testimony of truth, 
he then becomes a conveyor of it to others, but that 



186 Christian Science Examined 

which is conveyed is not the medium or vessel that con- 
veys it. That which is true cannot be bought with 
money. All that one man can give another for what is 
given him, by way of assistance rendered, is the equiv- 
alent of the things received, coming from the Lord, but 
no man has the truth as his own to give. It is the 
freely-given bestowment of God. The disciple's testi- 
mony is not the truth, but the Spirit of the truth is 
back of the true testimony of the disciple. Truth is a 
gift which the person of man can neither give nor take 
away, and the gifts of God in righteousness are be- 
stowed on a disciple when the time is ripe, and not when 
the human mind desires them. 

This mind has it that two are mentioned, the person 
of man and the Spirit of truth; but there is but a sin- 
gle Power, and He omnipotent — "one God and Father 
of all, Who is above all, and through all, and in you 
all." Yet the human mind, in its ignorance, thinks it- 
self "It", and the whole thing. What it cannot com- 
prehend is non-existent, it thinks. 

In truth, things are not as they appear outwardly to 
man, for he is subject to belief in anything through his 
personal mind. The true is an anomalism to him 
because of the obsessions of his mind, and even when 
he separates himself from the agglomeration of doc- 
trines he is oftentimes more obsessed than before, being 
wrapped up in some fad of his own. 

When a disciple recognizes, even in small degree, 
that there is but one Power, he ceases to believe to that 
extent that any of his personal works will gain for him 
the truth. Life is not gained by works, lest any man 
should boast. A student of truth is not taken away 
from his personal works all at once; he is let do them, 



Personal and Spiritual Not One 187 

and is afterwards shown that these works are brought to 
naught by the truth; yet by these very works, which 
are under the law, he obtains necessary experience. 
Strictly speaking, the truth comes not to supersede the 
person of man; it has done that already, and as the 
truth includes all, therefore it is all there is. The per- 
son of man being a liar, his testimony is not to be 
credited at any time. 

The man of the senses accepts the same man's testi- 
mony — it slips the lie over on itself, but it cannot accept 
the truth, which is spiritual. That deals with the cause, 
while man deals with the effect, according to his out- 
ward vision. 

Christian Science sets up its personal works of heal- 
ing (of course that is not what it calls them) as proof 
of the truth of the teaching; but that is no proof so 
long as the personal mind's approval is sought. The 
doctor's prescriptions, camouflaged in Latin, are from 
the same mind the Christian Scientist uses in his 
psychological camouflage, parading in its imitative 
vestments, aping the Divine. Sincerity is no proof of 
the true authenticity of man's beliefs, for the more 
sincere he is in a false belief, the greater his deception. 
Those that practice the dark deeds of the human mind 
are sincere in their commission, being deceived by the 
supposed good they think will accrue. 

The Christian Scientist, in his sincerity, takes his 
doctrine reverently, but he makes the mistake of judg- 
ing everything through the eyes of his doctrine, and 
does not recognize the part and purpose of other mem- 
bers ' doings. The natural mind swallows more than it 
can digest, by explaining away one side of itself to the 
maintenance of the other, and thinks that other is the 



188 Christian Science Examined 

truth. The deceptive nature of the human will is not 
apprehended by the Christian Scientist, because of zeal 
and the grandiloquent outward manifestations which 
are ever ready to deceive him. 

The mind of man says, "But you seem to exalt 
some to the belittling of others ' ' ; but this is only seem- 
ingly, to the man's mind, for it has not facts. Person- 
ally speaking, every man is a liar, even if he does not 
give utterance to a lie, and no man can speak of himself 
and in the nature of the personal without proving him- 
self to be a liar, for the personal is a contradiction in 
itself, being the effect, which appears to be cause, to 
man's mind. When a disciple comes to see in full the 
deceitful make-up of the human will he is no longer 
gullible to its hearsay testimony, in whatever pleasing 
guise it is given, or the persuasiveness of the person who 
gives it. The natural mind, in its precocious pride, 
thinks it is the concomitant of the truth. The differ- 
ence between the man of the senses, who is misled and 
ruled by his senses, and the disciple who hears the 
"still, small voice", consists in this, that the disciple is 
prevented from going wholly astray in his own wants 
and desires, while the other is subordinate to these 
wants and desires. Yet the disciple sees similar ten- 
dencies within himself as he sees in the man let loose 
in his personal inclinations, but these tendencies in the 
disciple are kept under control by that which is above 
the personal. This is not a blind belief, but a fact. But 
there is a time for everything and the disciple that is 
apparently given free rein will be curbed in his false 
freedom, to make him a partaker of better things. 

To the human mind, groping in the dark, it sounds 
like fanaticism to keep pointing to the varying phases 



Personal and Spiritual Not One 189 

of the common mind and to the different angles and 
aspects of those phases. The disciple is given to under- 
stand these, otherwise he, too, would fall a victim to 
their hypnotic control, and in swallowing whole the 
damnable heresies of the false mind become a twofold 
bondman, both to the suggestions of his own mind and 
those of others: the personal mind is accustomed to be- 
lieving lies. 

There is no moderation in man's mind, and the dis- 
ciple, seeing that he also is compassed with infirmity, 
is saved from gloating over those who are wholly in 
error, who have not attained to the faith, and whose 
testimony is always according to man's shadowy wit- 
ness ; for what man says is greatly to be desired, and is 
the truth, is pointed out by the truth as a lie. 

' ' There is a way which seemeth right unto a man, but 
the end thereof are the ways of death. ' ' 

The personal mind is taken up with the things of its 
own misleading, and the truth, to it, is to be avoided, for 
it takes away its false life. 

The deceiver's work is finished in a particular doc- 
trine when he comes in disguise make-up, misquoting 
the true testimony and putting his own meaning on it, 
yet making it appear like the real record of truth. Here 
the deceiver gets in his deadly thrust, for in putting to 
sleep the openly obnoxious side of his nature, that only 
appears which is of greatest deception — the so-called 
1 ' good ' ' side of the personal mind. This is the angel of 
light, the transformed emissary of Satan. Transformed 
from evil to good as it appears, it is deceitful above all 
things. 

Man's mind, in its deceiving, declares certain aspects 
of truth verbally, but is not able to practice them. That 



190 Christian Science Examined 

mind talks incessantly about the Golden Rule, but talk- 
ing about it is not the actuality. 

The Christian Scientist's added aphorism, about hold- 
ing the right thought, is not in line with the teaching 
of Him who said: ''Take no thought for your life, 
what ye shall eat, or what ye shall drink; nor yet for 
your body, what ye shall put on. Is not the life more 
than meat, and the body than raiment' ' 

The disciple is incredulous in regard to the human 
mind 's right thought, for what that mind calls the right 
thought is anything but righteous. What man's mind 
calls God, in truth is called the devil ; and this is never 
as man's mind has it pictured. The quasi-qualities of 
the human mind, which look to it like th$ truth, are 
always averse to truth. The personal will in holding 
what it calls the right thought, is imposing the very 
thing it tries to avoid; for that mind, in its changes, 
swings to the two extremes of its distinct phases, and the 
firmer it holds the right thought, as it thinks, the more 
it will move to its antithesis, but which is from the same 
center, though not appearing that way to man's mind. 

Man, with his human mind, tells more lies in his 
religious dogmas than he does in his secular business. 
In his self -righteousness, he asks: "What did I do to 
deserve this?" referring to some trouble that has be- 
fallen him. This is the natural fruit of the mind that 
does not know itself. 

The truth is meant for disciples of truth only; they 
alone are the ones given to receive it. Man's personal 
will can never be a disciple of truth. It will make 
lots of noise and claim great things, but in truth it is.| 
"Be still, and know that I am God." The truth does 
not depend upon a writing, nor the translation of a 



Personal and Spiritual Not One 191 

writing, nor is it the rapprochement of human minds. 
The truth does not depend upon history for its pro- 
longation. History ("his-story") is some man's story, 
which is not reliable in the face of the infallible. The 
truth does not come from the chronology of a creature 
susceptible to the setting up of himself in place of the 
Creator. 

The personal mind is not impregnable, but subject 
to imaginable hobbies and temporary false beliefs, and 
it must have its day before it is brought to an end. The 
greater the fabrication the more like truth it appears 
to the natural mind, and it is more dilatory in taking 
up with another false belief, for it feels sure that it now 
has the truth. "Because that, when they knew God 
they glorified Him not as God, neither were they thank- 
ful, but became vain in their imaginations, and their 
foolish heart was darkened." 

The educated personal mind is the more deceived 
when the vessel is filled with what is worthless so that 
there is no space left for truth to occupy. The artifices 
of this educated mind are too numerous to mention. 
However, the intuitive knowledge of the disciple keeps 
the other false knowledge from entering. 

In time of real need man's personal knowledge will 
not hold him in good stead, for he is perplexed to know 
the best course to pursue from one minute to the next, 
and he is a failure, according to his own ideas of en- 
vironment, conditions and circumstances. "Therefore, 
behold, I will proceed to do a marvelous work among 
this people, even a marvelous work and a wonder, for 
the wisdom of their wise men shall perish, and the un- 
derstanding of their prudent men shall be hid." 

The personal mind, in its pride, appears to cut a wide 



192 Christian Science Examined 

swath, and there is the exigency for continually doing 
something, so that it can exhibit itself and show its false 
and surfeited superiority. The common mind is miser- 
ably deceived as to what constitutes riches, and in its 
lack of everything that is true, it thinks that gathering 
together material possessions will accomplish the satia- 
tion of its desires. But those who have heaped up 
treasures know that there is something lacking, even 
though they do not know what the lack is. The alloca- 
tion of durable riches is not in the memory of man's 
personal mind. The true riches are placed in the un- 
derstanding of the disciple, and nothing from without 
can deprive him of them. "Lay not up for yourselves 
treasures upon earth, where moth and rust doth cor- 
rupt, and where thieves break through and steal. But 
lay up for yourselves treasures in heaven, where neither 
moth nor rust doth corrupt, and where thieves do not 
break through nor steal. For where your treasure is, 
there will your heart (mind) be also." Again, the 
' ' heaven ' ' referred to is not in the sky ; for the truth is 
no more true in one place than in another. "Am I a 
God at hand," saith the Lord, "and not a God afar 
off?" 

The human mind's doctrines seem very plausible, 
and can be twisted not to what fits the truth, but to 
what this mind of apparently innumerable wiles con- 
jures up. The disciple is put through the ordeal of the 
different forms and aspects these obstacles take in try- 
ing to disconcert him, and he will fall for them until he 
has learned his lesson. The purpose is, to have the 
disciple go through these deceivings, that he may find by 
actual experience that man's ideas are wanting. Until 
then, he is gullible to their hypnotic influence, in one 



Personal and Spiritual Not One 193 

or the other of the many forms they take. In truth 
the person of man is not saved, but lost. Then only the 
truth remains in its consummate simplicity, and yet 
profundity. That only is lost which man's personal 
mind tries to save — his selfishness. ''And if the 
righteous scarcely be saved, where shall the ungodly and 
the sinner appear?" 

The human mind has it, that it is a case of so many 
personalities being saved or lost ; in truth nothing worth 
having is ever lost. The life that man seeks to save is 
lost, because it is earthly ,sensual and devilish; and he 
that loses that life finds the life which is eternal — "not 
after the law of a carnal commandment, but after the 
power of an endless life." This is too much for the 
personal mind to digest, but it can be both digested and 
assimilated by the disciple of truth. 

The man of the senses is out to save himself and have 
himself justified. Personally speaking, one man is no 
better than another ("worse" and "better" are the 
personal mind's comparisons), but man's mind gets him 
to believe this, or he would not be self-righteous — which 
is his main characteristic. 

The person of man is accursed in the mentally 
engraven imagery of his own idolatry, setting up 
images coming from his own ideas, instead of the 
Light of Life. The truth forever says: "I am the 
Lord ; that is My name, and My glory will I not give to 
another, neither My praise to graven images." 

The human mind travels its own path, and its fads 
are surreptitiously acquired. "I have not sent these 
prophets, yet they ran ; I have not spoken to them, yet 
they prophesied. ' ' 



194 Christian Science Examined 

There is no congruousness between man's personal 
mind and the truth, which it is impossible for it to re- 
ceive. "And I will pray the Father and He shall give 
you another Comforter that He may abide with you lor- 
ever ; even the Spirit of truth ; Whom the world cannot 
receive, because it seeth Him not ; neither knoweth Him ; 
but ye know Him, for He dwelleth with you, and shall 
be in you. ' ' 

One human mind, in trying to find out something, is 
drawn to other human minds that know no more about 
the subject in question than itself does; but it is 
willing to accept others' explanations as true if the 
psychological effect is according to its preconceptions. 
This characteristic of the human mind is prolific of 
many damnable heresies. The word "damnable", in 
truth, does not refer to a hot place under the earth that 
nobody can locate. The personal mind is damned (con- 
demned) because it is an obstruction to the coming 
into the knowledge of the truth ; as, for example, in the 
case of a river, which can be used as illustration, for 
when it is clogged it is obstructed and prevented from 
flowing onward. 

Again, the person of man is not to be taken for what 
he appears to be, but for what he is ; for he draws near 
the truth with his mouth, his heart (life) being far from 
it. This mind cannot render honor to whom it is due; 
nor can it render anything in its true relation. 

The disciple of truth does not amount to much as 
to his outward bearing. He is a vessel emptied of his 
old delusions, and what is empty contains nothing. That 
is where the disciple must be brought, to have nothing 
of a personal nature. Then the Lord has accomplished 
His work in him and he hears the simplicity of truth. 



Personal and Spiritual Not One 195 

The disciple knows the human-mind doctrines, but 
the subscribers to them do not; for the personal mind 
being encompassed and in bondage to its own delusions 
is not able to see itself as does the disciple. The proud 
man of the senses believes his own lies, however ludic- 
rous. He accepts the person of man, who comes in the 
politeness of his exterior ; for he considers himself right, 
and the man of his approval must be like himself. In 
this he does not see how his mind has him deluded, mak- 
ing him believe he has something with tendency of 
edification in it. The disciple has, finally, to awaken 
to all the multifarious guidings of his personal mind, 
for the test will always be there to confront him on the 
subject to which he is susceptible. No solace can come 
from asking advice of the personal mind or through 
seeking its opinion, for instead of bread it gives a stone 
when the need is bread. 

Another outcome of the personal will is its discrim- 
inative action toward others. It would have all in the 
same obsession itself is in, instead of, as it is in truth, 
where each member occupies the place where he be- 
longs and fulfills his office. The disciple appears 
hypercritical to man's mind, but fault-finding is but 
the echo of the natural mind. The disciple sees that 
cause leads to effect, and that no matter what new- 
fangled notions the human mind conjures up by its 
own juggling, and in masquerading as truth, it cannot 
alter effect proceeding from cause. 

The personal mind, in trying to get by, as the saying 
is, thinks it can escape the harmful effects of its own 
seed-sowing: it thinks it can accomplish this by some 
might of its own. The work of truth with a disciple is 
to de-hypnotize him, not by building the doctrine of 



196 Christian Science Examined 

truth on his personal mind, but by taking away that 
mind and giving him another. The truth is formed in 
the disciple proportionately to the decarnation of his 
own will. The action of the truth works the super- 
session of the personal by leavening of its own, which 
causes the retrocession of the personal for the mani- 
festation of the spiritual. 

Up to a certain point the disciple has the necessary 
brake of his infirmities put upon him to keep him from 
slipping down the declivity of the natural mind. Here 
the truth utilizes his mind, causing him to suffer by it, 
which suffering weans him from it and at the same 
time gives him a love for the truth. The disciple does 
not look for the sympathy of the human mind because 
of his infirmities as that mind thinks, for he recognizes 
that the man of the senses is infirm in all his actions, 
while the personal mind, in its pride, imagines other- 
wise. 

The crooked phases of the human mind are scarcely 
touched upon in this writing; it considers him who 
exposes it to be unjustly critical. The natural mind has 
its own standards of justice, which work a temporary 
benefit to a certain class, from appearances: they are 
forms of godliness, but they deny God 's power, trying to 
personify and build a fence around the truth for their 
personal gain; but the truth cannot be fenced, seeing 
it is just as true on one side as on the other, and no man 
can assimilate any more of it than he is prepared to 
receive. 

The disciple is called ''eccentric" because he is work- 
ing from the cause standpoint. The effect gets a dis- 
torted view of the cause, which looks out from itself 
and sees all things as they are. Everything the disciple 



Personal and Spiritual Not One 197 

sees from the eminence of the cause is the reverse of 
the personal, but it is true nevertheless and an infallible 
consequence. The personal tries to comprehend the 
scope of the unchanging through its own mortal visions ; 
it takes as facts outward evidence. "And be- 
cause iniquity shall abound, the love of many shall wax 
cold." 

At no point is the truth gained by exercise of the 
human will, but that which is above it utilizes it for the 
sake of the disciple. They that think they can gain 
knowledge of the truth through their personal mind are 
in the category of those telling, directly or by hint, of 
all the good works they have done — as in Christian 
Science. "Then shall they also answer Him, saying 
Lord, when saw we Thee, an hungered, or athirst, or a 
stranger, or naked, or sick, or in prison, and did not 
minister unto Thee? Then shall He answer them, say- 
ing, Verily, I say unto you, Inasmuch as ye did it not 
to one of the least of these, ye did it not to Me. ' ' 

Sectarians are the workers of iniquity that the Lord re- 
ferred to, who would be telling of all that they had 
done; but the righteous say, When did we do these 
things? not taking the glory to themselves. 

Christian Science accomplishes many works, but in 
truth it is not by such kind of works, lest they become 
a ground of boasting. In this doctrine, the same mind, 
of which disease is the effect, tries to bring about a 
cure, in pretension of being the mind of Christ. If it 
is a case of healing physical disorders or a trouble of 
some other sort, this mind supplies these troubles and 
the cure, to add fuel to the false flame of zeal that is re- 
lied upon to bring about the false cure. 



198 Christian Science Examined 

The Christian Science doctrine, with its ideas of de-ma- 
terialization, causes its devotees to think he is becoming 
spiritual, when he is only under the influence of the 
images framed in his own mind, which is headquarters 
of the grossly materialistic, and every imagination of 
his mind is conjoined with its personal desires, showing 
them to be from the same source, not of Divine origin. 
To go to man's natural mind for the truth is like going 
to an empty cup for the quenching of one's thirst. 
. Christian Science is not the last word in the true tes- 
timony, nor is it the first. In this doctrine the human 
mind is held in repression outwardly, but its inward 
nature is not repressed. The letter of even the true 
testimony may be given in the verbatim report by 
man's personal mind, but that is only the parroting of 
what it does not understand. 

This writing, with its multitude of words, is not the 
highest testimony of truth. It is testimony coming from 
that which sees in part, as through a glass darkly; but 
it serves the purpose of pointing out that Christian 
Science is not even true testimony, much less is it what 
its followers say it is. 

Christian Science is an attempt to denature the nat- 
ural man by that man himself, but the way the 
truth works with him, is always contrary to any- 
thing he can say or think; for it takes away his false 
life along with its idols, and the disciple is given eternal 
life in its stead. 

Another strong reason why commentaries on the true 
testimony are not of the highest is on account of the 
human mind's proneness to teach its own ideas. The 
true testimony is from the Head, which is Christ; but 
the testimony of one of the members of His body is 



Personal and Spiritual Not One 199 

only according to the measure of the gift that he has 
received. 

Christian Science exalts the personal ego and makes 
it appear to the same ego like reality. According to the 
warrantable inference drawn from Christian Science, a 
disciple can be greater than his Lord by declaring the 
truth without wavering as he thinks, but that mind 
declares that which it has not. A declaration is not the 
truth, anyway, for the truth witnesses in silence, and 
the mouth that gives utterance to it is not it, but sim- 
ply the indication of that which caused it to enunciate. 

Man having a free will, as he is taught by Christian 
Science, does not verbally refer to the human will; but 
the fruit of the doctrine shows it is the human all 
the way through the teaching. The disciple would be 
greater than his Lord if he could escape the suffering 
and miss its miasmatic effect, but which works to a 
good purpose, not by it, but through it. The personal 
mind, in its studied methods, always departs from the 
simplicity of the truth. "Therefore all things whatso- 
ever ye would that men should do to you, do ye even so 
to them; for this is the law and the prophets! 55 This 
is the simplicity of the deeds of the disciple. "But I 
am among you as He that serveth," said Jesus; but 
man's mind tries to circumvent the truth, serving itself 
instead of the rest of the members of the body — which 
is the disciple's work. Such service, carried to its con- 
clusion — the pursuance of that simple line of action — 
is the end of all strife. 

The personal mind holds an eye for an eye and a 
tooth for a tooth to correct the other self that does not 
meet with its own pleasure, but the root of the trouble 
cannot uproot itself, and bring about the solution of the 



200 Christian Science Examined 

problem that has it ensnared. If it had this solution 
it would not be in its present predicament — purposed, 
of course. For example, one man does another an 
injury, and, according to the human mind, it is now the 
other man's turn to repay the injury with another one. 
We have seen that this method has not abated the 
world's sorrows. It is the result of the selfish nature of 
man, which is contrary to the Spirit of truth; repre- 
sented respectively by the tree of the knowledge of good 
and evil and the tree of life. 

The disciple of truth is considered an easy mark by 
the human mind, because of his principle of non-resist- 
ance of evil; which means to him not to further it, or 
keep the evil game going. But the carnal mind is con- 
founded and brought to nought, annihilated, by this 
very thing — not resisting evil. The human mind has 
its false existence in resistance. In its resistance it 
resists the truth, which commands us, ''resist not evil." 
It presumes to resist the evil, thinking that it is fight- 
ing for the truth, when it combats that which has 
arisen of itself, its own make-up, where Satan 
has his seat. The personal mind manipulates and de- 
ploys its forces to win the victory, as it accounts victory. 
But what it thinks victory, according to its own judg- 
ment, is defeat, according to the truth. The victory of 
man's mind is only the aberration of that mind, which 
winds up in its own destruction. 

When the disciple is spoken of, it is not with refer- 
ence to the person of man. That is why the disciple is 
so misunderstood by the person of man. He appears 
like anything but what he is, for he works from tha 
basis of the Spirit of truth. The human mind sits in 
judgment upon him with its false knowledge. The per- 



Personal and Spiritual Not One 201 

son of man is the same in all men, but the measure of 
the truth given the disciple is according to the good 
pleasure of the Spirit of truth, which gives according 
to what He has prepared the disciple to receive. 

The ordinary acceptation of the term " natural sci- 
ence" fits not at all with the Spirit of truth. Science, 
according to the popular definition, is ''classified 
knowledge. ' ' Really, it is merely classified effects, vary- 
ing with the predilections of different minds. It deals 
with what the eye sees, effects ; but it does not deal with 
what the eye does not see, the hidden cause to the mind 
and senses of man — although it apparently does, to the 
uninitiated into the simplicity of truth. What it claims 
to explain, it does not see is gotten through its own 
study-method of the sight of the eye and hearing of 
the ear, and outward observation. Thus it is that 
it only deals with shadowy effects 4 giving them names, 
and then bowing down in reverence to those names. 

That which is acquired through the instrumentality 
of the senses is always in the sphere of effects, and can- 
not approximate the Spirit of truth, which is above the 
limited senses, and belongs to the realm where eye hath 
not seen, nor ear heard. For the plain reason that the 
effect cannot know the cause. For only the Cause knows 
itself and the effects to which it gives being, and these 
effects are only symbolical of what caused them. All 
doctrines issuing from the person of man are known in 
this, by the perceiver of them: That what the person 
of man calls the truth, the truth shows to be a lie. 

The Christian Scientist tries to instruct the human 
mind out of itself by itself; but that is not the way 
of the truth. Though he calls it "working from the 
Divine Mind", it does not change the facts. The fruit 



202 Christian Science Examined 

of the personal mind, which asserts itself by trying to 
study into the gifts of the Spirit of truth, shows its 
origin to be the natural mind ; which mind, at best, only 
apes the truth. It is utterly impossible for the lie to 
be educated into the truth, and the many doggerel doc- 
trines and vagarious hallucinations of the mind bear 
witness to this fact. The hideous hobbies emanating 
from the reprobate mind, without a vestige or semblance 
of truth in them, are acceptable to that mind, because 
of their cloak of sentimentality. In truth, the human 
mind cannot keep the cause from leading to the effect 
by any sleight of that mind 's ingenuity ; but that is what 
is attempted in all man's doctrines. 

The summary of the answer to Christian Science is, 
that the fictitious personal mind cannot study or in- 
struct itself into the truth by calling one of its branches 
divine and the other human. Science does not say it can ; 
but this is what its practice amounts to. Nor can the 
servant be greater than his Lord; which he would be 
if he could declare the truth and avoid the schoolmaster 
(again he does not say this, but this is the fruit of the 
doctrine), Who is to lead him to it — by the sufferings 
through which the Captain of our salvation was per- 
fected. "Remember the word that I said unto you, The 
servant is not greater than his Lord. If they have per- 
secuted Me, they will also persecute you; if they have 
kept My saying, they will keep yours also. But all these 
things will they do unto you for My name's sake, be- 
cause they know not Him that sent Me. ' ' 

Christian Science is of the pseudo-science of man's 
mind. In the beatitudes of the truth, there is no human 
mind. Scientists ' works are known for what they are, the 
quasi-doings of what is but an imitation of reality. 



Personal and Spiritual Not One 203 

The word "chemicalization," used in -Christian Science, 
refers to the changing states of the human mind; but, 
of course, Scientists give it a different meaning. The 
study of the Christian Science text-book by the person 
of man, together with the other literature, along with 
the Bible, will not lead to a knowledge of the truth. 

To study thoroughly the letter and imbibe the spirit, 
as Christian Scientists are admonished to do, will never 
lead the disciple to the truth — which is not imprinted 
on the perishable pages of a book. No ; the truth, which 
is beyond and back of all symbols, is only known by 
being divinely implanted in the inner man. 



SOCIALISM REVIEWED 



Socialism Reviewed 



CHAPTER I 



Economic Determinism Does Not Determine the Utter 
Lack of True Co-Operation in Man's Mind 



On the subject of Scientific Socialism the human 
mind will be found to be self-contradictory, as it in- 
variably is no matter what the subject in hand, and a 
wrong inference is always reached regarding a state- 
ment, even though the statement be true. Coming 
from such a shifting basis as man's personal mind, no 
premise can be followed out to its conclusion without 
contradicting itself, even though it sticks to its original 
declaration. 

Socialism has for its aim, as man proposes, the sociali- 
zation of the workers of the world into a Co-operative 
Commonwealth. The system has no boundary lines, 
insofar as the main purpose is concerned, which is, 
that the means of production and distribution shall be 
expropriated from the Capitalist and owned by all the 
workers. This sounds well, but it is impossible of ac- 
complishment in view of the unstable nature of the hu- 
man mind. Co-operation, worthy the name, can only 
come from the immutable law of truth, which is above 
the common mind. Man 's personal mind has everything 
but the necessary qualifications to enable it to co-operate 



208 Socialism Reviewed 

and not seek to gain ascendancy or take advantage of his 
fellows. Where the mind must have a personal leader, 
it must necessarily be in subjection to that leader, who 
is fallible, regardless of all the greatness ascribed to 
him by fellow-Socialists. 

The materialistic conception of history, or its eco- 
nomic interpretation, or, as it is otherwise called, eco- 
nomic determination, is what this teaching of Scientific 
Socialism is drawn from. 

Let it be understood, that the failures of this teach- 
ing are not being pointed out to stay up some other 
human scheme which has within it the seeds of destruc- 
tion, but we are to deal with Socialism from its own 
testimony, than which there is nothing fairer, in point- 
ing out the fallacies and failures of man. 

The materialist conception of history proves itself 
not to have the correct premise, even though it has the 
galaxy and array of the most brilliant human minds. 
This mind always works in a groove, and sees one part 
of a thing to the overlooking or denial of its other com- 
ponent parts, the whole of which must be seen before 
a part can be recognized for what it is. The part 
is made of no effect by putting it in place of the whole ; 
so treated, the result is endless arguments among 
men. One man sees a certain aspect of a thing — that 
is the way it appears to him; another sees a different 
side of the same object; then they deny the correctness 
of each others' viewpoint. Neither is right in seeing 
the thing as it is, yet one tries to build his idea of right 
on what he considers the wrong of the other. This is 
the way of the human mind in all its ramifications. 

When a man is set on a vagary of his own mind, he 
will straightway deny another's viewpoint, thinking 



Human Mind vs. True Go-Operation 209 

that makes his right; but two wrongs never made a 
right, although the natural mind believes they do. No 
true knowledge of a thing can be gained by looking at 
one of its phases; we must see the whole of it in order 
to know it. Then the parts, or what goes to make them, 
and their relation to one another, are understood for 
their design and purpose, and are place in their proper 
order. The human mind can never see the whole of any 
subject, nor its component parts. If it knew the parts, 
then it would know the whole, or the cause; but the 
common mind is taken up with effects, thinking them 
to be the cause. 

The disciple indeed of truth is not engrossed with 
the study of phraseology. He is no more affected in 
truth by the mind that regards him derisively than 
by that which natters or extols him. He knows that 
neither of them can be relied on, because they come 
from the same fallible source. In the building of that 
which is stable and is meant to endure, it is not a ques- 
tion of how beautiful the superstructure is; beauty is 
not the main idea of permanence. Certainly, the first 
thought, the bottom question is, "On what is it 
founded?" A building is no stronger than its founda- 
tion. It will not stand up if its footing is faulty. A sand 
foundation means ruin to the building when the test 
is made. However fitly framed together and pleasing 
to the eye in appearance, it goes down when the day 
of trial arrives. 

The pith of this narration is not to make the subject 
of Scientific Socialism appear either unfit or condign to 
suit a certain school of human knowledge. This writing 
is not to condemn it, nor to substitute another vagary 
of the mind in its place. The only object is to point 



210 Socialism Reviewed 

out that it rests not on the sure foundation of truth, 
but is based on a foundation of sand. 

In calling it a "foundation,' it is a contradiction 
of terms; for there is lack of foundation to the 
mind where a man cannot even agree with himself, and 
much less with his neighbor. The incongruity of the 
Socialist is between what he says and what he is able 
to do — can actually accomplish. These failures will be 
pointed out as the subject progresses. 

The Communist Manifesto of the Internationalists 
was mainly a call for the unity of the working-class. 
It fails because it calls for that to unify in which there 
is no unity; namely, personalities of men. 

In bringing the question of co-operation down to fact, 
it will be found to be a stubborn thing, not to be twisted 
to suit the whims or caprice of man's selfish nature. 
To tell the working-class to unite on the lines of eco- 
nomic justice, from the lower mind, is tantamount to 
saying to that mind, ' ' Practice what is called the Golden 
Rule, and that will end all strife. ' ' But it is not in that 
mind to consummate this. Therefore it (unity) must 
come from the higher, and immutable law; which ap- 
pears as a fanciful dream to man's mind, because that 
mind being under the hypnosis of its own control 
ascribes its own nature to the truth — for that is all it 
has. It cannot ascribe anything to the truth except its 
own evil nature, for it has not the truth. 

To make an end of oppression is something the human 
mind has never been able to accomplish, because it is 
the seat of the oppression, the source from whence it 
comes forth. The innate selfishness of the natural mind 
has never been able to line up with its opposite. It prac- 
tices the gold-and-silver rule, instead of the golden rule. 



Human Mind vs. True Go-Operation 211 

It caters to its material gain, instead of the spiritual 
welfare. To comprehend the nature of the common 
mind thus far, and see that it is no fit foundation to 
gather together a body of unity, is to travel the narrow 
way which leads to the knowledge of the truth — which 
is not personal, and does not come from the senses of 
man, with their ignorance of everything pertaining to 
the causative. All that the senses deal in is the reflex of 
their own nature. 

Another mistake of the Communist Manifesto is to 
the effect that the working-class has nothing to lose 
but its chains, while it has a world to gain. But the 
working-class has more to lose than its chains; it is 
that inherent selfishness that causes men to be chained, 
and that prevents them from coming to the recognition 
that to blame the outside world will not emancipate 
them from their plight of subjection to their own mind. 
The Socialist at one time admits this to be true, but 
at another he denies it, because it would annul his 
idea of the inscrutable environment which he believes 
himself subject to ; and he is subjected to it before as a 
disciple he is awakened to the truth. The Socialist fails 
to see the analogy between his chains and his human 
mind, and is prone to blame that which he declares had 
to be according to the natural course of events. The 
Socialist tries to free himself from the mind that en- 
slaves him by that same mind; he lays his troubles on 
something else, and fails to take them home as of his 
own selfish mind, which has the same ideal as the capi- 
talist, only he is against the capitalistic system when 
he feels its pinch. 

Some Socialists admit these things to be true; but 
they only see them in part, to the laying of their troubles 



212 Socialism Reviewed 

upon their environment and the Capitalistic system, as 
they call it; or, on the other hand, on their fellows who 
will not wake up and see things as they do. They have 
not awakened to the truth of the matter themselves, 
through failing to see that before interests can become 
collective the individual must have the spirit of co- 
operation developed within him to bring about the 
unity; and that he will have to get beyond the point 
where he is against a certain system of society merely 
because he feels the pinch of it to his personal loss and 
discomfort. 

As long as the human mind takes advantage of his 
fellow-man, just because he has the opportunity of so 
doing, we shall have the competitive system, with its 
attendant evils; and we cannot justify ourselves in 
blaming the effect of which the selfishness of man is the 
cause. Man is helpless of himself; that is the Divine 
reason for the appearance of the messenger with the 
glad tidings, which is beyond the personal mind of the 
creature. The truth also shows the very significant fact 
that man of himself is not capable of furthering the 
cause of truth; which it is impossible for him to know 
with his personal mind. 

The truth is a mystery to the natural mind, but not 
to the disciple of truth; for he sees that the immutable 
laws are not of a sentient nature. Therefore what the 
man of the senses gets through his personal mind and 
senses is not that which appertains to the unchanging 
law of truth, but is of the nature of shadowy effects. 
The senses of man do not record the vivid messages of 
truth, but their mere shadow, or their counterfeits. 
That is why the natural man knows not the things of 
God, for they are spiritually discerned. 



Human Mind vs. True Co-Operation 213 

The all-pervading Spirit of truth is superior to 
the 7 sentient make-up of the man ruled by his mind and 
senses. The person of man is not able to bridge the im- 
passable gulf that divides the man of the senses who 
ignores the truth, and the regenerated disciple that has 
gone through the fiery school of experience, having thus 
been tried and tested and weaned from his lower nature. 
But there are degrees of growth: the full ear of corn 
does not come out of the ground first; although man's 
mind tries to have it that way. ' ' For the earth bringeth 
forth fruit of herself; first the blade, then the ear, 
after that the full corn in the ear." 

Man, instead of measuring up to the truth from the 
basis of his personal mind, is a failure from that source. 
Is it any wonder that the teaching of our Lord and 
Savior Jesus Christ is an anomaly to him? Let it 
be remembered that our Lord is not a witness to and 
speaks not from the human mind, but that His testi- 
mony is in the Spirit of truth ; that it was also by that 
Spirit He spake and taught. The people instrumental 
in making a road for what is called Scientific Socialism 
were not cognizant of the fact that the man of the 
senses lacks the essential and the potential qualifica- 
tions that would enable the different members of the 
body of humanity to coalesce, each filling his own niche 
of service to the whole — ' l each for all, and all for each. ' ' 
This is possible, not from the common mind, but from 
the Spirit of truth indwelling or within the disciple. 

The human mind is not so much divided on what it 
wants as it is on the means of getting what it wants. 
But it will continue to get what it needs regardless of 
what it wants. Here we get a glimpse of the Spirit of 
truth above the person of man, for it sees to it that a 



214 Socialism Reviewed 

man always gets his actual necessities, instead of his 
fancied wants. Getting his needs will bring the disciple 
to see the deceitfulness of his senses, which are opposed 
to the truth, because they cater to his desires, and are 
unwilling to pay the price of suffering, which is their 
sure reward. 

The absolute justice of the Divine economy is opposed 
to man's political economy. The errant creature is de- 
ceived into thinking that he does not get what he needs 
because of the suffering, and because he has his wants 
and his needs confused, thinking the things he wants 
are his very needs. A man may be given what he wants 
temporarily, to show him the error of his way in the 
end; but, in summing up, the truth always works ad- 
versely to a man's personal desires. The personal mind, 
which cannot comprehend the truth, comes in at this 
point, and says, ' * But you have no higher hopes for man 
than that he is to have anything but the manifestation 
and the workings of the truth exemplified in his daily 
pilgrimage." The human mind has it, that this is 
taking a pessimistic and undue attitude ; but it is not. 
It is simply pointing out that the truth does not come 
from the person of man, which is truth's inversion, but 
from the truth itself, that has formed its own nature 
in the disciple. 

The inner man perceives that injury to one is injury 
to all ; he does not merely prate this, but knows it. To 
this point the Socialist must come before he is ready to 
co-operate. He will then see his materialist conception 
in a different light, as dealing only with effects. 

The disciple of truth is not subjected by what man 
calls a hard environment; for the environment is the 
field in which he gains his necessary experience, and 



Human Mind vs. True Co-Operation 215 

the harder the experience the greater in value the lesson 
when learned. This does not mean that we are to take 
the beginning for the end, and conclude that a disciple 
of truth has finished his course when he is only on the 
way. The gift is according to what the disciple can 
contain, with varying measures to different capacities, 
as we are informed by the parable of the seed that fell 
into good ground. "But other fell into good ground 
and brought forth fruit, some an hundredfold, some 
sixtyfold, some thirtyfold. " 

Let us get down to the bedrock of the truth as op- 
posed to the subject under consideration, and show 
wherein it differs from the materialist conception of 
history, as it is called by its followers, who also speak 
of it as the economic determinism, and the economic 
interpretation of history. To be concise, these phrases 
are coined to mean, it is the way that tribes or nations 
carry on production that determines the advancement 
or the retarding of their progress. But economic deter- 
minism does not determine wherein its own deductions 
fail. This is why it appears plausible to man's mind. 
It remains for the truth to show this. 

Now we come to the plausibility of this teaching of 
the human mind, which shows that one form or system 
of society is the outgrowth and evolution of the form 
of society that preceded it, namely : Barbarism evolved 
from savagery; next, feudalism; thence, capitalism, the 
prevailing form of the society of today. According to 
the Socialist, the next stage will be Socialism, under 
the administration of the Co-operative Commonwealth. 

At this point the human mind has miscalculated. 
Having described previous forms of society, it has 
failed to learn the lesson they teach. It has built up a 



216 Socialism Reviewed 

something at a great expenditure of labor that falls by 
its own weight, for instead of the systems evolving 
towards Socialism they have been going the other way, 
with each increase of false knowledge, subdividing into 
more factions. According to the followers of the 
Marxian Communism, or, as it is now called, Socialism, 
the evolution from Capitalism will be away from Cap- 
italism into Socialism. In this conclusion the human 
mind is deceived by its own shadowy nature; for in 
all the other forms of society the elements of the human 
mind, which are contention, division and strife, were 
very much in evidence, and were there as the shifting 
foundation of the next form of society — that which fol- 
lowed it; but under the co-operative commonwealth the 
nature of the human mind, referred to above, must of 
necessity become subordinated to the higher law. There 
can be no co-operative commonwealth where there exists 
the human mind's contention, division and strife. So- 
cialists have not taken into account human nature, 
which shows that under a system of economic justice 
the innate selfishness of man must yield to positive 
belief in liberty, which begins with service. 

At this point Socialists use the hackneyed argu- 
ment of society making laws against the profit system, in 
which there will be no incentive for any one to monopo- 
lize or cripple the opportunities of his fellowman, caus- 
ing oppression to ride rampant. This last argument of 
Socialists is the strongest fallacy of the human mind in 
dealing with the effect of the trouble only. It supposes 
that environment is the leading factor in man 's develop- 
ment; but true development comes from within. En- 
vironment has to do with all man's problems; but this 
environment is unlimited, and is not in agreement with 



Human Mind vs. True Co-Operation 217 

that graphically pictured by the economic determinism, 
which supposes that by externalities man's nature can 
be curbed. That nature, however, will assert itself re- 
gardless of any law made to hold it in bounds. No ! man 's 
selfish nature cannot be held in check by doing away with 
money, or with anything else outside of man. It is the 
love of money, or of whatever else is set up as a measure 
of value, which must be done away. Socialists say that 
labor is the measure of value ; which idea the truth takes 
away, including all man's selfishness, which no man- 
made law can suppress. True value is not in anything, 
\>ut in the Spirit of truth. The truth does not do away 
with the human mind 's bad incentives only : it does away 
with that mind, not its effect, for the cause of oppres- 
sion is not its cure. 

This suggestion of Socialism — doing away with the 
incentive of exploitation by taking away man's idols, 
whatever they may be — falls flat in the light of truth; 
for in taking away man's idols, whether money or any- 
thing else, the man's personal mind is left, which is 
the worshipper of the idols. So the disciple sees that 
the correction must take place in the man himself 
and that the trying of the person of man to correct 
environment is but dabbling with effects. All nations 
and every tribe of earth, in their doings, have estab- 
lished the fact that the state of their society is but the 
reflex of the people composing it; although this seems 
otherwise to man's natural mind, which is always ready 
to blame something outside itself, or some other party 
than itself, for its own shortcomings, in excuse of itself. 
"And the Lord said unto him, Now do ye Pharisees 
make clean the outside of the cup and the platter; but 
your inward part is full of ravening and wickedness." 



218 Socialism Reviewed 

The young disciple in his illusions will have to become 
disillusioned of the idea that economic justice, or justice 
of any other kind, can come from the human mind, the 
seat of injustice. It will have an imitation Co-operative 
Commonwealth, which to itself will appear like the real 
thing; for that mind is there to exhibit its imitative na- 
jfcure. From this economic standpoint, man's mind is 
deceived into thinking that by the evolutionary process 
human nature will become just, but it will remain what 
it is, a counterfeit of the truth — which never evolution- 
izes, but is always the same. The human mind is the 
same to-day as it was under savagery. These different 
terminologies — savagery, barbarism, feudalism, capital- 
ism and socialism — are not entities of themselves, but 
simply terms designating different veneers of the human 
mind. The first coat of shelac is followed by other coats 
of varnish, until the imitation is complete. This has 
been the history of the human mind. The truth never 
evolves from nothing into something, nor from a lie into 
the truth. It is the same yesterday, and to-day, and for- 
ever. 

Under a system of Collectivism and co-operation, the 
personal mind, together with its plausible hobbies, must 
become subjected to the Spirit of unity, which can only 
be found in the truth. And as unity is not in the per- 
sonal mind, it is not to be looked to for deliverance, for 
that which is in bondage cannot unshackle itself. No 
form of society or set of laws can change the nature of 
man within, no more than they can change the nature 
of a tiger. " There is nothing from without a man that 
entering into him can defile him; but the things which 
come out of him, those are they that defile the man." 
1 * For from within, out of the heart of men, proceed evil 
thoughts, adulteries, fornications, murders, thefts, cov- 



Human Mind vs. True Co-Operation 219 

etousness, wickedness, deceit, lasciviousness, an evil eye, 
blasphemy, pride, foolishness; all these evil things come 
from within and defile the man." 

The outcroppings of the personal mind are conten- 
tion, division and strife, and they are not the source 
from whence unity springs. The basis of disunity is not 
its cure. ' ' I, therefore, the prisoner of the Lord, beseech 
you that ye walk worthy of the vocation wherewith ye 
are called, with all lowliness and meekness, with long- 
suffering, forbearing one another in love; endeavoring 
to keep the unity of the Spirit in the bond of peace. ' ' 

That which appears indubitable to the personal mind 
always falls short, and when weighed in the balances of 
truth is found wanting. ''But if ye have bitter envy- 
ing and strife in your hearts, glory not, and lie not 
against the truth. This wisdom descendeth not from 
above, but is earthly, sensual, devilish. For where 
envying and strife is, there is confusion and every evil 
work. But the wisdom that is from above is first pure, 
then peaceable, gentle, and easy to be entreated, full of 
mercy and good fruits, without partiality and without 
hypocrisy. And the fruit of righteousness is sown in 
peace of them that make peace." 

Numerous divisions will be found among the believ- 
ers of the materialist conception of history ; not because 
of the antagonism from without (although the party in 
control strives to put down a new party) but from with- 
in their own ranks ; and, of course, one justifies the stand 
he takes in his teaching in comparison with what he con- 
siders the wrong stand the other member takes; which 
is characteristic of the human mind. 

The followers of this teaching are not so much di- 
vided on what they want as they are on the many meth- 
ods and theories about accomplishing their wishes. The 



220 Socialism Reviewed 

two main divisions are, those who believe in political 
action, and those who favor industrial action, like the 
Industrial Workers of the World. The latter advocate 
organizing industrially on the job; while the political 
faction lays more stress upon the use of the ballot 
— which is the Socialist standpoint. 

The frictions of the various factions continue, and 
their followers are not aware that they are proving be- 
yond a doubt that the fruit of their mind shows that 
it is contrary to their own teaching, which has co- 
operation as the main issue, but is the very thing they 
lack. Not having this co-operation developed within, 
they are attempting to build up from without. Each 
of the chief factions is looking at the other from a biased 
standpoint, because of their following of leaders and 
the leading of their own deceitful mind. 

Political leaders usually do not change their tactics, 
even when they believe they are wrong; because they 
lean to their following, in order to hold them. The 
human mind, in its various divisions, must be accom- 
modated by leaders, and the leaders must have a follow- 
ing. To be for a certain party is, on the face of it, an 
admission that the holder of that view is not for the 
whole body politic. Take the two chief factions of the 
Marxians, the Industrialists, and those that believe in 
political action as a means of accomplishing their ends, 
and we see that their separation is not based on sound 
reasoning, but on the following of party lines, or the 
leading of their own biased minds. Industrialists 
that believe only in industrial action, fail to see that 
under whatever form of society they may be, from their 
own standing, they will have to consider political as well 
as industrial action, even if it be but the election of a 
foreman on a job. The political faction will also have 



Human Mind vs. True Co-Operation 221 

to consider that whatever the form of society, industrial 
action will be necessary, as well as political. And if 
these forms of action are to be employed under an es- 
tablished new order of co-operation, it necessarily fol- 
lows that they will be employed before the new order 
can be established. It will have to be direct action too, 
but no violence. The different tactics do not cause the 
divisions; they are the result of men's minds. 

This shows to the unbiased mind that the personal 
mind of man is not the sound foundation on which to 
rest any teaching, even if the statement of it be true ; 
because the natural mind, with its petty differences 
and party lines, is bound to contradict and wholly deny 
the very thing that it holds to be true. The mind 
that acts in inhibition of what does not accord with its 
own prejudices is not the source of economic justice. 

The aim of both the Socialists and the Industrial 
Workers of the World is, to acquire the means of pro- 
duction and distribution to be used collectively for all 
the workers. The Socialists have contended for voting 
themselves into their possession. Now, even if they join 
with the Industrialists fully, as some have thought they 
saw the necessity of doing, it will be but a formal 
affair, minus the main thing conducive to unity. A con- 
geries of different factions do not mean unity ; for each 
faction is divided within its own ranks, and each mem- 
ber of these ranks s divided against himself, in the dif- 
ferent states of his kind. 

Neither of these factions, according to its own eco- 
nomic interpretation of history, has reached the basis 
of unity; but are hypnotized by the impressions of the 
effects of their own mind, and are waiting for a change 
of system having an environment to suit them, but the 
spirit of equality must come from within ; and the equal- 



222 Socialism Reviewed 

ity of opportunity and equitable distribution of the 
products of labor will keep pace with the spirit of 
equality, which never can be tacked on to one from 
without : that is the method of the person of man. 

What is called "production" is in line with the hu- 
man mind; but strictly speaking it does not produce 
anything. It merely gathers together what is already 
here. In the question of an equitable distribution of 
God's benefits it utterly fails. 

To the personal mind, looking out from itself, it ap- 
pears that a change is to be wrought from outside. The 
human mind does not see that the environment and the 
"system," as it calls it that it deplores, is but the re- 
flex of the units and aggregation that make up any form 
of society. The followers of Collectivism, or the other 
cognomens it goes by, often say they see this, but they do 
not see it as it is; for they still are occupied with ef- 
fects, instead of the root of the matter. 

The cause of man's inhumanity to man is not the re- 
sult of a false system, nor of environment: this arises 
from the person of man himself. It is the other way 
about in all things than what man's mind would have 
us believe. In its dealings with effects, it follows, as the 
corollary of the previous statement, that the cure for 
the injustices among men is not obtainable through any 
scheme man's mind can devise, for this mind is the 
breeding-place of the injustices. This same mind is 
ready with its question, "What else is there to inter- 
cede but the personal mind?" for it knows nothing of 
the truth, which is impalpable to it. 

Let us see where the truth of this matter differs from 
the common mind, which exhorts: "Get while the get- 
ting is good ; for you will be a long time dead. ' ' Truth 
counsels the reverse of this: for from the true basis an 



Human Mind vs. True Go-Operation 223 

injury to one is an injury to all, or the whole; for we 
are all members of one body — as each ray of light is 
from the one light; and if one of the members suffers, 
the whole body is in pain. Seeing these things then, 
it behooves us also to see that no palliative of the per- 
sonal mind will suffice to ameliorate or cure the ills of 
humanity. Smoothing over the effects, as environment, 
heredity and other things, will not get at the cause of 
the trouble from within, namely, the mind of man. Fix- 
ing up the surroundings is not introducing anything 
new, anything not here before. It is like giving a child 
another toy. There is no justice in man's mind to man- 
ifest in any environment, for justice comes from the 
higher Source. True development always is within. 

The personal mind gets to a point where it thinks 
it sees these things; but it is in the same delusion, and 
tries to tame and regulate itself according to its own 
so-called reason. This mind can only set up a counter- 
feit Co-operative Commonwealth. When the truth comes 
in the human mind goes out, with all its self-preserva- 
tion, which is its first law. And the consummate de- 
nouement of this, in the disciple, is the self-sacrifice that 
takes its place. Then unity is an accomplished fact. 
Emancipation from itself does not proceed from the 
human mind, which sends forth blessing and cursing 
from the same mouth, by the direction of the natural 
mind back of it. "For every kind of beasts, and of 
birds, and of serpents, and of things in the sea, is tamed, 
and hath been tamed of mankind; but the tongue can 
no man tame ; it is an unruly evil, full of deadly poison. 
Therewith bless we God, even the Father ; and therewith 
curse we men, which are made after the similitude of 
God. Out of the same mouth proceedeth blessing and 
cursing. My brethren, these things ought not so to be. 



224 Socialism Reviewed 

Doth a fountain send forth at the same place sweet water 
and bitter 1" 

The hiatus of the materialist conception of history 
as applied to the hope of a Co-operative Commonwealth 
is, that it is waiting for its ideas of an economic and bio- 
logical evolution to bring about its desired change; but 
the different states of society change outwardly accord- 
ing to appearances, while the human mind is unaltered. 
The innate characteristics of this mind do not change: 
this, scientists, political, social and biological, do not 
comprehend. Likewise the sectarian Christian does not 
see this, nor the follower of any other human - mind 
vagary. 

The barrier to the Spirit of truth can never be crossed 
by the way of the agglomeration of the shadows of the 
personal mind ; but, as was before stated, when the light 
of the truth on any question appears the shadow dis- 
appears. The personal mind of man is that shadow. 
When the disciple attains to the truth of this matter, 
he recognizes that each unit of the body must have co- 
operation developed within him, and that if he takes 
advantage of one of the least of the members he is do- 
ing an injury to himself and to the whole body poli- 
tic. 

From this it will be seen that it is not then a ques- 
tion of arranging an environment from without suited 
to man 's ideas ; for a man does not know what he wants 
until he has been instructed or built up from within; 
not according to an imitative doctrine from the con- 
tour and lineaments of his personal mind, but accord- 
ing to that mind which stays the same, never evolving 
from one state to another, which is characteristic of 
man 's mind. Nothing would hold man and the universe 
together were it not for the static nature and stability 



Human Mind vs. True Co-Operation 225 

of the immutable laws, which are above man's personal 
mind and which that mind cannot comprehend. ' ' Where 
then is the comprehension to come from?" questions 
that mind, being deceived into thinking it knows some- 
thing when it knows nothing which belongs to the realm 
of the spiritual and real, dealing not solely with the ef- 
fect, as the human mind does, but with the cause. 

That which actuates the man of the senses to oppress 
his fellow-man is his naturally selfish inclinations and 
dense blindness; and his natural mind, working in the 
narrow bounds of his own limitations impels him to 
think, that to monopolize will further his own well-being. 
"Woe unto them that join house to house, that lay field 
to field, till there be no place. ' ' 

The Master never speaks to the human mind to try 
to instruct it; and the effect, or shadow, cannot receive 
the light by the brightness of which it is extruded. This 
is where Socialism fails, as do all other teachings from 
man's mind in their attempt to instruct the personal 
mind. Any theory coming from the impressionable 
mind is set on a sand foundation; for theories are all 
that the common mind is taken up with. It cannot con- 
tain the unlimited truth in its simplicity, and yet its 
magnitude. The personal mind's opinions and furtive 
faculties are swept away by the truth. That mind's 
opinions about a man do not make him better or worse ; 
whether it looks upon him as a god at one moment, or 
regards him as a devil in the next; for it is but giving 
voice to its two main states, which are not in the truth. 

The human mind has strong antipathy toward the 
disciple of truth, because light is always a rebuke to 
darkness, bringing it to naught. Again, the holier-than- 
thou attitude does not belong to the disciple, for he 
knows that one person of man is not superior to another, 



226 Socialism Reviewed 

and that if he has received a certain measure of the 
free gift of truth, it is not his own to monopolize; but 
is given in common to all the Lord's children, as "Wis- 
dom is justified of all her children." 

The natural mind tries to attach its own devilish traits 
to the Lord's elect, which is an attempt to hold them 
in bondage, and sectarians are abroad to save those dev- 
ilish characteristics and to cast the man out, by cover- 
ing up the bestial nature of his lower mind, throwing 
a blanket over its manifestations. This mind works 
from the standpoint that what is not seen outwardly 
will not harm, and it carries on its oppressions in secret. 
Truth cuts at the very root of the natural mind, caus- 
ing it to conjure up its own innuendoes against the Truth 
that it knows not. It always charges the truth with 
having the same nature itself has; for that is all it has 
with which to charge the truth. Nevertheless, the neg- 
ative part acted by the human mind is purposed to a 
given point, not that of itself it can do anything. "For 
the creature was made subject to vanity, not willingly, 
but by reason of Him who hath subjected the same in 
hope. ' ' The personal mind, in its rearing up something 
in the negatory bent of its own nature, is what the 
truth will cause to disappear. 

That which appears plausible to man's mind and has 
the elaborate investiture of that mind's increased 
knowledge, is the shadowy knowledge, which appears 
to the personal ego as the truth. The personal mind is al- 
ways deluded by appearances, they being the reflex of its 
own illusions. That is why it is ready to believe the 
sinister suggestions and impressions that come to it. 
These are the damnable heresies. 

The mutability of this so-called mind is evidenced 
in every organization framed by it. The Communists 



Human Mind vs. True Co-Operation 227 

have been divided on tactics from the inception of their 
theory. This division has been not only with other or- 
ganizations, but with members of their own body, that 
they might break away from the parent society and 
form a new organization. This shows the fallacy of 
anything based on man's personal perception. The 
natural mind, in forming a new organization, leaves 
the main things out of consideration, as it must. It 
leaves this mind out of its calculation, and the truth, 
which finally takes it away. 

Let it be understood that anything formulated by the 
human mind, and especially when it gives utterance to 
the truth merely with the mouth, is a theory of that 
mind, even if promulgated with ardent zeal and heraldic 
methods. It gets itself to believe that it has something 
when it has nothing. No ! things do not transpire as 
man's mind thinks they do, when it comes to vital ques- 
tions, as the unforseen always happens as pertaining to 
truth, viewed by the personal mind. The truth comes up- 
on it as a thief in the night, to rebuke it. In truth the un- 
derstanding is within the cause, while the personal mind 
is hoodwinked by its own effects. 

In order to see into the depths, and it all begins with 
simplicity, the straight line of separation must be drawn 
between the surface surmisings of the person of man 
and the cause, in which the reason of every effect is 
given. Inward growth in righteousness — and this does 
not refer to the apparently righteous, sentimental, sec- 
tarian idea — must have priority before there can be co- 
operation amongst men ; otherwise they will join to- 
gether in the banditry of their bad characteristics. 

Communists, in quarreling over tactics as to who shall 
be the greatest, reveal the human mind as diametrically 
opposed to the fundamentals of unity and the cohesion 



228 Socialism Reviewed 

of all the members into one body. The natural mind 
works according to its own nature, and the disciple of 
truth does not expect co-operation to come from a source 
where there is none. Man is deceived and being de- 
ceived by setting up an imitation of the righteousness 
which is of the truth, and this is what takes the place 
of the true co-operation in his deluded mind. 

The simplicity of the truth about any question is 
manifestly recondite to the personal mind; for its nat- 
ural food is a panorama of effects dangled before it 
in the glamor of its desires. The student of truth 
recognizes that the development must come from with- 
in the knowledge of the truth. That is why, in truth, 
he finds no fault at all, and especially with the outer 
effects which appear baneful. The harder the environ- 
ment, with its obstacles, the stronger the disciple be- 
comes, per contra to the common mind's ideas. This is 
the test he is put through, and he is not given more than 
he can bear. , 

The personal mind works on the line of least resist- 
ance, but the disciple is made strong by coping with 
his hard trials, the forces of which are there to over- 
throw him. The whole stream of the human mind's 
thought is against him when he goes against its current. 
The competitive system is perfectly natural to the hu- 
man mind, with its selfishiness, and gives its unbridled 
nature opportunity to exhibit itself. When the inward 
evolution from the solid foundation of the truth is ac- 
complished, the rancorous common mind, which tries to 
assert itself but is held down by the higher law, will 
have lost its presumptuous power. 

The truth never grows, but the manifestation that 
comes into being apparently does; and yet even that 
has not a beginning and ending according to ordinary 



Human Mind vs. True Co-Operation 229 

concepts, for the potentiality is there before it can be 
brought into being visibly to the eye. Working from 
the true standpoint, along the line of co-operation in 
the secular dealings of man with man. there is a spon- 
taneity of right action which is not found by the forms 
figured out by the personal mind, and which do not 
take into account its own nature. The work of the truth 
is spontaneous : it is not found in the sense of the human 
mind's methods, which endeavor to thwart the outcome 
of that from without, but which comes from within 
itself. 

In order to keep the body of humanity from being 
infirm, its every member must be a servant to every 
other member, and to the body as a whole. The truth is 
esoteric insofar as the person of man is concerned, and 
he can never receive it ("for many are called, but few 
are chosen"), in order that the great body of humanity 
shall propagate their kind and doctrines, enabling it to 
go from stage to stage, leading it to the next — until it 
has arrived at its appointed time. All this is accom- 
plished in spite of the common mind ; but is used by the 
higher law. which does not ask its consent, but molds it 
as a potter the clay. In truth, every member functions 
in his own order. That dispenses with there being an 
oppressive member. Believers in the economic interpre- 
tation of history describe the effect of conditions; but 
they are not aware of the winnowing that is required 
before the disciple of truth can agree in principle and 
not by compromise. The best of them cannot live in the 
same house together. Moreover, those that are further 
along in development cannot agree in setting up any- 
thing as the finished work of the truth, as does the hu- 
man mind in its imitations, for they cannot compro- 
mise and try to make the appearance count for reality; 



230 Socialism Reviewed 

not after it is known by them as it actually is. There 
is a higher law than the common mind can conceive or 
imagine. It is talked about volubly by that mind, but 
it does not know what it is speaking of, for it merely 
repeats the dead letter. The disciple does not come into 
a measure of the knowledge of the truth until he has 
suffered ; until he has waded through thn sloughs of the 
personal mind. He finds no pasture there ; and it is 
only at the extremity of his mind that the truth begins 
to be heard by him. 

The Socialist has not been sequestered from outward 
expectancy for a solution of the class struggle. He is 
waiting for the "people" to get educated in his theory. 
But how can he understand his own theory when he is 
not aware of the deceitfulness of his own mind that 
promulgates it, instilling his own false ideas into 
other mentalities ? Of course, he will have a counterfeit 
co-operation manifested; which means deeper obscur- 
ation of the right way. When he is in that condition, 
he is not able to deal at all justly with any member that 
does not agree with what he is sure, in his own deceived 
mind, is right. This illustrates the unsoundness of the 
human mind ; for no man is right from that standpoint, 
and the immutable law of right has no hobbies to lose, 
as in the case of the natural mind. 

When the Socialist sees that the only true develop- 
ment is from within, and not from any mass action or 
class movement, he will have to come out from among 
his former associates and be separate. Not that he may 
ignore the state in which they are ; but waiting for others 
to catch up with him will not further his own growth. 
His growth is from an opposite standpoint than the per- 
sonal idea of growth. True development begins in the in- 



Human Mind vs. True Go-Operation 231 

dividual members of the body before it is manifested in 
the collectivity of that body. 

In the action of the true co-operation there is no re- 
course to the employment of coercive methods. The 
body works in unison, without a relaxative from with- 
out. At this point it is already organized, and there is 
no need for any outward, formal and flexible organiza- 
tion, for the true organization is not in physical mem- 
bers, but in the knowledge of true unity in each member. 
To this the members will have to come before they will 
be ready for the Co-operative Commonwealth, talked 
about but not accomplished by Socialists. 

The personal mind will retort, "You will have to or- 
ganize outwardly. ' ' Yes, but for it to be sound, it must 
manifest the true effloresence inward ; then it is ready to 
show outwardly in fair dealing, which is simply its sign 
or outcome. 



CHAPTER II 

Aspects of True Co-Operation, Showing the Incen- 
tives of the Natural Mind to Come from 
Within Itself 



The first requisite for true co-operation is to place no 
reliance on the retaliative methods of the personal mind, 
with its continual changes. How can there be lasting 
agreement or unity in a mind that has its outlook 
changed momentarily from the impressions that it gets 
from outside, and the hearsay it is so prone to believe? 
The natural mind is always gullible to lies ; but some of 
the mandates of the higher mind are: "Pray for them 
which despitefully use you and persecute you, that ye 
may be the children of your Father which is in heaven, ' ' 
and "Resist not evil;" which is always according to 
these injunctions, and means, not to further the evil. 

"But," says the pseudo-scientific Socialist, with his 
technical nomenclature, "under the Collective System 
the incentive will be absent not to work 'all for each, 
and each for all.' " But still it will be there, as it is 
wherever the human mind is let guide and control. 

The Socialist says, "Under the Co-operative System, 
where each man bears his burden, and does not live off 
the fruits of other men's labor, incentive of oppression 
will be gone." But where the Socialist fails is in at- 
tempting to build his new structure on the foundation 
he tries to tear down, the personal mind of man. The 



234 Socialism Reviewed 

sand foundation of the grandiloquent personal mind, 
which appears well in its veneered culture, but is evi- 
dently and manifestly not the true foundation to the 
disciple that perceives the incongruity between it and 
the pure mind of the truth. 

Socialists, in their opposing factions, are divided more 
in their methods as to how to get what they desire than 
in their wants. Yet, too, they are divided as to what 
they want, strictly speaking — for the person of man 
does not really know what he wants. Socialists cannot 
use the Capitalistic System as an excuse for their divis- 
ions, notwithstanding its faults; for the human mind 
would be divided under any form it adopted. And if 
divided before their theory is put into practice, how 
much more will they be at loggerheads when attempting 
to carry it out. 

At this point the deceived mind will allude to in- 
stances in which it thinks true Collectivism is seen ; but 
it fails to distinguish between the counterfeit and the 
real, of which there is always an imitation ready in 
man 's mind. The human mind is divided both in theory 
and practice; only that it is revealed more in practice, 
because it is then put to the test. In the various doc- 
trines, things happen in their own ranks which are un- 
forseen by the followers of these doctrines, which 
changes the current of their thinking and carries them 
down the stream of disillusionment, which must be the 
case ; and it is a good thing which causes a man to lose 
confidence in human hobbies, beliefs and theories, in 
order that he may be prepared to receive the unadul- 
terated truth. When an individual member sees these 
things, relative to Collectivism, he is made ready to re- 
ceive the higher ideas of co-operation, where each one 



Incentives of Natural Mind 235 

takes his rightful place in the body of which he is a 
member. 

The ordinary idea of mass-action fails, because not 
even the individual member can be in accord consecu- 
tively in the different states of the mind : much less can 
the whole mass. When men act gregariously, from the 
common mind, it is always according to impulse and not 
right reasoning. Massing together can be called Collec- 
tivism; but it does not signify co-operation in the sense 
of unifying all the members in one. The human mind 
can be joined outwardly in its formalities, but no two 
can agree with themselves, but will haggle over any 
question that may come up. For the man of the senses 
is not only at variance with every other member of the 
body, but he is divided within himself, and does not 
know the state of mind he will be in from one minute 
to the next ''Can two walk together, except they be 
agreed?" asks the prophet. No; they cannot walk to- 
gether, according to their personal mind, except by com- 
promise; seeing that mind is never together, but is al- 
ways divided. 

Seeing what we have of the personal mind, and that 
it is not a basis for equitable dealings among men, the 
further fact is brought to attention that the true stand- 
point of co-operation must come from a higher source. 
The disciple sees, too, that the human mind does not 
want a servant but a dog, that it can lead around, and 
that will do its bidding; but this does not deter him 
from being a servant. He is willing to become such in 
spite of this, and in spite of himself. 

The truth does not consist in the emplacement of 
forms. The physical body is not even the house we live 
in (except figuratively speaking) ; the house the man of 
the Spirit lives in is illimitable. Biological evolution, 



236 Socialism Reviewed 

applied to the social evolution, according to the materi- 
alist conception of history, does not bolster up the latter 
and make it grow into the truth ; for the atavism of the 
natural man reasserts itself, and can never rise higher 
and become the truth. For it is these very things that 
are lost before the disciple recognizes his true identity. 
The man of the senses is deceived by calling that life 
which is but a form or shadow of life. 

The science of the fossilized remains of plants and 
animals, or paleontology, only relates to forms; and the 
man of the senses includes them all, without having 
pre-emience over those that are called lower: he has in 
addition the cunning and craftiness of a man, which 
they have not, and this does not place him above them. 
The Spirit of truth does not begin in a germ, nor does 
it evolve, but it remains the same. 

A beast is guided by instinct; it does not guide its 
instinct. And the disciple of truth is guided by the in- 
tuitive knowledge already imparted to him or placed in 
him. It does not require searching of his memory to 
bring it forth. Studying of books is not the means 
whereby to gain truth, but it is the method of the ac- 
quisition of the human mind's knowledge. This does 
not contradict the true testimony of scriptures which 
convey a spiritual meaning to the disciple, of which it is 
impossible for the common mind to conceive. Study of 
the literal by the personal mind is the means the adver- 
sary employs to promulgate his sectarian doctrines and 
innumerable beliefs of varying shades. One that does 
not understood the personal mind is not aware of its 
nefarious notions set in its opposing states. When one 
of these states is broken it shifts to another, from the 
same source. 



Incentives of Natural Mind 237 

The common mind is ever blaming something or 
somebody for its troubles; but the truth causes the re- 
tirement of that mind when taking its place. With the 
Socialist, it is the system and the environment that are 
blamed. This is done in spite of his own teaching which 
says that one system is the natural outgrowth of the one 
that preceded it. But the human mind, on which it is 
based, must show itself, regardless of the platitudes of 
the same mind. That one form of society evolves into 
another, in the natural course of events, is the Marxian 
teaching; but that does not prevent the personal mind 
from blaming something outside itself, as it thinks, for 
it knows not of the inner man. When the truth is 
known the disciple does not even blame himself, know- 
ing there is a cause which produces the effect, and that 
there is a purpose in all things. This does not mean a 
sanctioning of the evil, but it does mean an end of it, 
where nothing is blameworthy or condemned that con- 
duces to the termination of all evil ; as it is when evil is 
not resisted, and so is not furthered. 

No matter how sound a philosophy, or science, or 
teaching may apparently be, to man's mind, the truth 
shows it is on the sand, and not on the solid rock, be- 
cause it only deals with effects. When the man of the 
senses speaks a truth he does not comprehend it himself : 
it is therefore on the sand foundation of his personal 
mind. Socialists will have to see this before they can 
perceive the rudiments of true co-operation, in which 
one man will not take advantage of his fellows if the 
opportunity presents itself for him to do so ; for he will 
know that an injury to others is harm done to himself. 
The "come back" of the Socialist who says you cannot 
have equality of opportunity under the Capitalist Sys- 



238 Socialism Reviewed 

tern, is the ordinary way of blaming that system. It is an 
unwitting admission by him that he does not know what 
equality of opportunity is. If he did, he would know 
that the Capitalist System is the outcome of both work- 
ers and capitalists; and would seek not to change the 
system of the human mind into another human mind 
system, but to work from the basis of truth, which means 
an end to the workings of the personal mind. When 
the Socialist is not blaming the environment, or some- 
thing else, he says he sees these things ; but he does not, 
because he deals with the effect of the trouble. There 
are Socialists that apparently do not blame environment, 
conditions, and circumstances, but they are still under 
the control of their natural mind by attributing the 
cause of lack of co-operation to these things. 

The educated personal mind passes over the simplic- 
ity of all questions and is looking for justice ; but it has 
but the injustices of its own nature to offer, and will 
only get according to the measure it metes. 

The human mind, with its would-be benevolent 
thoughts, lacks the essentials of what it tries to promul- 
gate; and when it comes to a question of the Spirit of 
truth it has everything but that Spirit. If it is a ques- 
tion relating to economic justice and the unity of the 
body politic, it has anything but this essential justice 
and agreement. Every disciple, however, in the period 
of his growth, is being drawn from his own selfishness. 
He need not look outside of himself to discover the de- 
ceiver, regardless of how good the man of the senses be- 
lieves his intentions to be, or what he essays to do in 
any particular environment. 

Judging by appearances, the surroundings would be 
the leading factor in determining man's evolution in 
good or evil, which is the groundwork of effects : again, 



Incentives of Natural Mind 239 

this is dealing with physical effects, instead of spiritual 
facts. Ideas of good and evil vary according to what is 
customary, .which customs are what the personal mind 
follows. But there is a righteousness and a justice 
based upon immutable law which does not change with 
changing customs and environment. The human mind's 
ideas of righteousness, which are not right at all, are 
looked upon as true by that mind, and the true right- 
eousness, which is always the same, is scoffed at by that 
mind. What is called "evolution," from the personal 
mind's standpoint, is not a forward and upward devel- 
opment, but it is the wheel, which is in bondage to the 
vehicle of which it is a part, and it revolves according 
to the periodicity of its own nature. It never becomes 
the truth, any more than the chaff becomes the wheat. 
1 ' But it happened unto them according to the true prov- 
erb, The dog is turned to his own vomit again; and the 
sow that was washed, to her wallowing in the mire. ' ' 

Instead of coming from without, it is the growth 
within that determines that a man will deal justly with 
his neighbor, without the justification of the personal 
mind. No man can give himself this personal inward 
development; it is the law of the Spirit of truth that 
makes a man what he is. "By the grace of God I am 
what I am." The man of the senses can no more give 
himself this growth than the shadow can give itself 
light. There is the potentiality of truth in the disciple, 
but he must first have a conception of it before it mani- 
fests itself in growth. 

The human mind's libel of the truth is that the king- 
dom of God is some place in the sky. This is proof that 
it has not the truth. Light is not revealed by observ- 
ance of the shadowy human mind. The one goes as soon 
as the other comes; for the light of truth is real, while 
the other is the usurper. ' ' And when He was demanded 



240 Socialism Reviewed 

of the Pharisees when the kingdom of God should come, 
He answered them and said, The kingdom of God com- 
eth not with observation: neither shall they say, Lo 
here! or lo there! for, behold, the kingdom of God is 
within you." 

The man of the personal mind is obsessed, thinking he 
can do something in furtherance of the truth, which, in 
our great Prince, has already finished its work. This 
man of the senses is buffeted by every plausible-sound- 
ing theory, and is moved by every wind of doctrine ; he 
can be swayed by flattery to believe almost anything in 
the way of a lie. And when he is thinking that he knows 
it all, he is startled by that brought to his imagination 
by the senses, which is present in the affectation of his 
personal mind. This is the phenomena that his mind is 
ever ready to set up in place of the phenomenon, or 
truth. 

When the disciple receives the truth in a measure in 
inward manifestation, outward renegade notions are 
seen as they really are. ' * Beware ye of the leaven of the 
Pharisees, which is hypocrisy." The man who follows 
his own personal ideas — his own head — will be led into 
the ditch. Likewise, if he is led and is under the hyp- 
nosis of another human mind, however seemingly benev- 
olent that mind may be, it is a case of the blind leading 
the blind; for the human mind is blind to the truth. 

The Spirit of truth is the Lord, Who is not the same 
nor to be mixed up with the many lords coming from 
man's head. This Lord brings His own through what 
man calls the worst environment, permitting their 
affliction, or allowing them to suffer in other ways, to give 
them this hard experience, that they may learn compas- 
sion for the ignorant, and be witnesses of the poverty 
and misery which is really a lack of knowledge of the 



Incentives of Natural Mind 241 

truth in the personal man. Seeing these things, he is 
able to appreciate the true riches, and to succor those 
that are ready to receive them. 

Large material possessions do not signify a divine 
bestowal. " Hearken, my beloved brethren, hath not 
God chosen the poor of this world, rich in faith, and 
heirs of the kingdom which He hath promised to them 
that love Him ? But ye have despised the poor. Do not 
rich men oppress you, and draw you before the judg- 
ment seats? Do not they blaspheme that worthy Name 
by which ye are called? If ye fulfil the royal law ac- 
cording to the scriptures, Thou shalt love thy neighbor 
as thyself, ye do well; but if ye have respect to per- 
sons, ye commit sin, and are convinced of the law as 
transgressors. ' ' 

The human mind, with its monetary considerations, 
thinks one is taking the side of the rich when the differ- 
ence is being pointed out between the true riches and 
the false. The profligacy of the rich man and his record 
for grinding the faces of the poor are no more condoned 
in him than are the shortcomings of the poor ; except that 
the rich man, who sells the poor for a pair of shoes, as 
it were, for his material profit, instead of seeking his 
spiritual welfare, has more to answer for than the poor 
man. He compels others to carry his burden; and he 
will have to answer to the Judge for this, and carry 
recompense according to the load he has piled upon 
them ! This is not to be taken as advocacy of violence ; 
it states only that all wrongdoing has its retribution, 
even though the man of the senses does not raise a hand 
against it in the blaming of that which is as much a 
part of his lower nature as of the one he blames. The 
disciple of truth does not use violence. Knowing that 
the magnifying of what is to be avoided will not end it, 



242 Socialism Reviewed 

he complies with the law of non-retaliation, because he 
knows the weakness of human nature, and does not ex- 
pect something from it that it has not to give. "And 
when they were come, they say unto Him, Master, we 
know that Thou art true, and carest for no man ; for 
Thou regardest not the person of men, but teachest the 
way of God in truth: Is it lawful to give tribute to 
Caesar, or not ? shall we give ; or, shall we not give 1 But 
He, knowing their hypocrisy, said unto them, Why tempt 
ye Me? bring Me a penny, that I may see it. And they 
brought it. And He saith unto them. Whose is this 
image and superscription? And they said unto Him, 
Caesar's. And Jesus answering said unto them, Render 
to Caesar the things that are Caesar's, and to God the 
things that are God's. And they marvelled at Him." 

Because the truth deals with that which is of the 
higher law it does not ignore the laws that are formu- 
lated among men, for they are a necessity ; and, after all, 
they are under th? supervision of the higher law. The 
agitator that complains about unjust laws thinks to him- 
self that he is just, because of his complaiirc and the 
preachment of his own idea of right; but fighting the 
other's wrong does not make him right. The man of the 
senses is not as just as the law that rejects hearsay testi- 
mony. He convicts and condemns without a trial, show- 
ing that he is not even as fair as the law that he decries. 

The disciple has within him the ingrown child of the 
truth that waits to come to birth and manifestation. The 
rich and the poor, as man's mind designates them, are 
alike starving for the words of truth, because of the atro- 
phied and set states of their minds, which is as a curtain 
between them and the light. The rich will find that his 
riches are very temporal and ephemeral, an attachment 



Incentives of Natural Mind 243 

hindering his gaining the truth as long as his heart is 
set on them, and they are acquired to the deprivation of 
others. To monopolize the necessities of the physical 
man, or form of life, is to go against the just law of the 
higher life. "Woe unto them that join house to house, 
that lay field to field, till there be no place, that they 
may be placed alone in the midst of the earth. ' ' 

The man that monopolizes and cripples the opportun- 
ities of his fellows is controlled by the lower mind, 
instead of, as the disciple, having this mind tempered 
and under control. The hypnosis of the mind of the 
monopolist tells him he can cut off opportunities; then 
men will have to come to him for the means of liveli- 
hood, and be compelled to work for him on his own 
terms. But he is gaining in temporal riches at the ex- 
pense of the durable; which he will later find to be 
an awful price. He usually tries to get around this by 
doling out a part of the excess increment of that for 
which he has not labored, calling it " charity/ ' This 
is the human mind's integument for its insatiable greed. 
But in truth there is nothing covered that shall not be 
revealed. 

The man of the senses attempts to give away the 
birthright of the inner man for a mess of pottage — 
material gain. Economic determinism does not deter- 
mine the cause, which extends beyond the effects, which 
is still further beyond the outward appearance of these 
effects. "Woe unto them that decree unrighteous de- 
crees, and that write grievousness which they have pre- 
scribed; to turn aside the needy from judgment, and 
to take away the right from the poor of My people, 
that widows may be their prey, and that they may rob 
the fatherless." 



244 Socialism Reviewed 

No method of the mind of the person of man can 
gain the knowledge of the truth ; such knowledge is not 
gained either by induction or deduction. Facts remain 
what they are,, in spite of the mind 's shifting viewpoint. 
No fact comes down to the approval of man's personal 
mind, which dies hard, resisting the truth, to save its 
own false life. 

Economic conceptions show how man works accord- 
ing to appearances, but do not show what works upon 
him to induce him to do what he does, or for what pur- 
pose. The truth, out of its own amplitude, takes care 
of that, albeit the personal mind claims to lay out the 
workings of the truth. But it does not: it is outside 
the instruction of the truth, and knows not what is 
inside. More is involved in this economic subject than 
the "bread-and-butter question," as it is somethimes 
called. The equitable distribution of what is already 
here, both in labor to be performed and that which 
accrues from it, must come from a higher standard 
than anything man's mind can invent to imitate that 
standard. Injustice in the person of man makes the 
hard conditions of life to be as they are, and these 
harrowing conditions are not responsible of themselves, 
for "the earth is the Lord's, and the fullness thereof." 
The inner man has dominion over conditions. "Behold, 
I give unto you power to tread on serpents and scor- 
pions, and over all the power of the enemy, and nothing 
shall by any means hurt you. Notwithstanding in this 
rejoice not that the spirits are subject unto you; but 
rather rejoice because your names are written in 
heaven. ' ' 

The standpoint of truth, which remains the same, is 
above the literal, for there is no adding to or taking 



Incentives of Natural Mind 245 

from it. It is also above the mistranslations of man's 
mind. Tares will be found in the literal; but the hu- 
man mind, in its self -righteousness, wants to throw out 
the tares, although it is the author of them. That mind 
objects to certain things written in Scripture; but it 
does not refrain from doing these very things; and it 
does not like to view its own photograph. 

Again let us reiterate, that the life is not to be found 
in this book, nor in any other ; for life is spiritual. The 
counterfeit good side of man's mind objects to reading 
literature suggestive and baneful, after its own way of 
thinking; but the noxiousness is not in the writing. 
That writing merely serves to stir up the mud already 
in the human mind. 

The purpose of diversion from the main subject is 
to allow the bringing-in of sidelights of man's personal 
mind, to show that it is no sure foundation on which to 
build. 

A set of rules formulated by the common mind, with 
its mistaken intent and purpose of making what it calls 
a "good environment," does not expunge the perverse 
and crooked characteristics of the man of the senses. 
The human mind always makes a get-away from its 
own philosophy or science. If it makes a true state- 
ment, it also denies it in performance and practice. If 
one of its errors is pointed out, and it perceives it 
in measure, it will deny the whole premise on that 
particular subject, but being the dupe and under the 
influence of its hobby it will still hold to its ideas in 
the main. 

The sentient man sets up his false standards, being 
ignorant that if he got what he wanted he would not 



246 Socialism Reviewed 

then have the truth, but an accumulation of a lot of 
junk, mental and physical, as it is viewed in the light 
of the truth. We have a concrete example in the over- 
rich, with their paucity of knowledge of the truth; yet 
they have both mental and physical culture, according to 
man's mind. Socialists say the rich are hampered 
through not having a sense of worth on account of the 
prevailing economic system; that they have been false- 
ly educated, and do not know the measure of value; 
and that they are not far-sighted enough to see that 
they are sowing the seeds of destruction by their own 
plans. But the Socialist comes short of seeing that all the 
lack he shows in the Capitalist is found in himself — 
except the lack of his theories. 

The Socialist does not fully perceive the simple fact, 
that notwithstanding his own enlarged knowledge, 
(which of course is false), the true co-operation must 
be in the individual member; and that no law from 
without, but unity within, will cause a change of 
effects, creating fair dealings of man with man. The 
only difference essentially between the Capitalist and 
the working man is a difference of position, not of na- 
ture. Therefore, if we would get away from the wor- 
ship of Mammon, we must become de-hypnotized by 
receiving the Divine nature, at first with a small begin- 
ning, as in the case of the mustard seed. 

The common mind, with its comparative justice, works 
in cycles, always reverting to its low nature — of which 
its so-called " higher nature" is but an imitation of the 
divine nature based upon immutable law, which does 
not work in cycles but continues always the same. This 
is the source of the true co-operation, which cannot be 
literally or verbally explained, for the simple reason 



Incentives of Natural Mind 247 

that the Spirit of truth, as applied to any question, 
whether economic or otherwise, is not an explanation. 
The human mind, in its verbosity, is long on platitudes 
but short on performance. Inward growth along the 
line of truth cannot be explained because reality is not 
its testimony. The truth, which is the Life, is not what 
some human mind thinks about it; it is that which is 
above all testmony and explanations. 

The common mind always contradicts itself, and hur- 
ries along, getting ahead of its own claims. According 
to the materialist conception of history, at the expira- 
tion of one form of society another form is ready to take 
its place; in fact, while the first begins to decline, the 
succeeding form is arising. But the nexus of true co- 
operation is not changes in a system or administration, 
but from that which in its inherent stabilty never 
changes. Therefore the evolutonary processes of the 
systems, winding up and culminating in a Common- 
wealth of equity and justice, is but a myth of man's 
mind. 

The evolutionary panorama never lands one in the 
truth, but goes to its own highest state and then falls, 
returning to its own sphere of effects. The glamor and 
clangor of changing effects cause the mind to be duped 
into believing that the lie is evolving into the truth. The 
human mind takes tares for wheat. But where the truth 
is in fullness there are no tares. "Let both grow to- 
gether until the harvest; and in time of harvest I will 
say to the reapers, Gather ye together first the tares, 
and bind them in bundles to burn them ; but gather the 
wheat into My barn." 

The natural mind, in its own righteousness, tries to 
uproot evil ; but it applies this to the other member, and 



248 Socialism Reviewed 

not to itself. That is the way this meddlesome mind , 
which always misses the mark, works. It passes over 
the obvious truth and accepts the plausible lie, neglect- 
ing its own business to meddle with other men 's matters. 
The man of the senses busies himself carrying off all 
the honors, while the disciple of the truth appears to 
him to be reprobate. Radicals, so-called, do not get to 
the root-meaning of things, but try to bring something 
to pass before the time is ripe. This proves that they 
fail to get to the cause. Impressions of the mind can- 
not do that ; therefore a broader outlook must be taken, 
in which it will be seen that environment is not cap- 
tivity ; for it runs not in one particular direction. Also 
the magnitude of it is illimitable. Likewise conditions, 
however hard they are seen to be, are understood as the 
necessary stairs to the door of truth. They are means 
to an end; and are merely the vehicle that serves 
a purpose and is then laid aside as the truth, is reached. 
So there is nothing to find fault with, as the Lord utili- 
zes all things in the drawing of the disciple toward Him- 
self ; and this drawing is not to a particular place, but 
it is in deed and in truth ; which takes the disciple away 
from the shadowy effects and images of his mind. 

To be educated does not mean to have true knowl- 
edge. We have rampant in the world education of the 
commercial kind, which results in a man ignoring the 
truth. "There is no fool like an educated fool." He 
thinks he has something when he has nothing; nothing 
in the light of knowledge of the truth ; and whatever is 
not of the truth is nothing, in the last analysis. The 
truth expels the shadows of the personal mind. You 
cannot pour new wine into old bottles (wine-skins) and 
make a success of it. So the more the personal mind 



Incentives of Natural Mind 249 

is educated, the denser and darker is the eclipse between 
itself and the disciple. There is no room in the human 
mind for the truth, because that mind is filled with lies ; 
therefore the truth takes away man's personal mind. 
It does not build on the old foundation. However the 
negative has its part to play, as regards the disciple, 
in the divine economy of truth, and is used as means of 
conveyance to the destination. That reached, it is of no 
further use. 

No change of the regimen, coming from the common 
mind, can conduce to true co-operation ; because to that 
mind the lie is the truthj and the truth the lie. And 
the disciple is accused by that mind of everything with- 
in itself; everything but the truth which the disciple 
has received. That mind can never regard him as hav- 
ing truth, for that is foreign to its nature. 

The disciple does not claim that he is essentially dif- 
ferent from others ; his difference lies in the measure 
of the truth he has received. That possession comes 
from the higher Source and supersedes the law of the 
man of the senses. Personally speaking, the disciple is 
like other men; excepting that this lower tendency is 
held more in subjection according to the degree of his 
growth. The perfect man has his human mind and senses 
in full control. He is not ruled by them, but they are 
governed by the higher law in its administration, in 
keeping with the need of the disciple. There is no 
physical freedom. The only freedom is the Spirit of 
truth, which is boundless. The free man is as free in 
jail as in any other place. 

The negative mind can never become the positive 
truth ; but this is the delusion the man of the senses 
is under, thinking that the negative will arise to the 



250 Socialism Reviewed 

truth. In truth, education is swallowed up in edifica- 
tion, which is of the lineaments of life. One man says, 
according to the economic interpretation of history, the 
bread-and-butter question is the first thing to consider, 
as we must eat ; and if we have the wherewithal to buy 
food, and other necessaries, it will preclude the necessity 
of the mad strife for the supply of personal wants ; and 
we can then give time to what tends to edification. 
"Seek ye first the kingdom of God and His righteous- 
ness, and all these things shall be added unto you." 

The human mind, in dealing with the effect, tries to 
arrive at the end before it has started, before beginning. 
The reverse of this, which is of the truth, appears to 
that mind as the adverse of truth. 

In truth there is always absolute justice, for cause 
leads to effect ; but the personal mind, dealing only with 
effects, does not see the cause of certain manifestations; 
therefore it finds fault with actions that are perfectly 
natural, but not apparent to that mind, which tries to 
wipe out the effect of its own enervation, being ignor- 
ant of the cause of the trouble. 

The man of the senses is deceived by another mem- 
ber, under the influence of his senses, telling him some- 
thing which he already has in his mind. This is how 
the human mind's lies are confirmed, and how the hear- 
say of that mind becomes accepted. The disciple deals 
with the cause. The good effects are not supplemented 
by the cause, but are one with it. The effect is not the 
augmentation of the cause. The cause cannot be added 
to nor subtracted from. 

The personal mind thinks it has reached the acme 
of truth about a subject when it has the adverse of it, 
according to the outward view of things, and from the 



Incentives of Natural Mind 251 

supposed priority of a lower form of development ris- 
ing to a higher. But by no possible means will the 
effects that the human mind perceives ever develop in- 
to the truth, for that mind sees nothing but its own 
deceptions. 

New systems, or lack of system, being instituted from 
the effect-standpoint of man's mind, will not of them- 
selves lead to true co-operation. Man's degrees of cul- 
ture from a supposed lower state, are but the chimeri- 
cal changes of the outwardness of his mind. The out- 
ward culture is the cloak thrown over the naked truth 
about his insidious inherent nature. Yet it all serves 
a purpose; but not the way the man's mind thinks; 
namely, a change from savagery to barbarism, from bar- 
barism to feudalism, from feudalism to capitalism, and 
what is named as the next step, Socialism, or the Co- 
operative Commonwealth of the Collectivists. The hu- 
man mind cannot take this last step and have true co- 
operation. Many are reviewing their first ideas on this 
line, and have become apathetic towards it in the light 
of later developments. The plausible, according to man 's 
mind, does not happen, except in details of effects, be- 
cause the cause is not seen by the senses of man for what 
it is, for the effect cannot know the cause. 

The truth of any matter does not come by observing 
phenomena, but to the disciple of truth understanding 
is given, and the good effects are the confirmation of 
that understanding, but they are not seen by man's 
senses. Socialists got entirely away from their premise 
in trying to show the outcome of the changing 
systems, when they speculated that the outcome of Cap- 
italism would be Socialism. This causes this evolution- 
ary idea to fall flat, because it would have economic 



252 Socialism Reviewed 

justice come from the personal mind's idea of how it 
should come. Under all the preceding systems, sav- 
agery, barbarism, feudalism and capitalism, the main 
elements of the human mind, contention, division and 
strife, played the leading part, and are still playing it, 
but under a Co-operative Commonwealth these elements 
must of necessity be subjugated, or it will be co-opera- 
tion in name only; which is all that man's natural mind 
can put forth, imitating the true co-operation, in which 
each member does his part, without interfering or being 
interfered with by the rest. 

The man of the personal mind is not cultured away 
from his base nature, but outwardly he appears to be, 
at certain times. In the strict sense he does not revert, 
for the reason that he never departs from his old 
self by himself ; but the man of the senses grows worse 
and worse. As his nature is being brought to a climax, 
he is given over to the full control of his personal mind 
and senses, and the intercession of the higher law is 
apparently taken away, but of course it retains super- 
vision, but this works the other way with the disciple 
of truth; instead of him getting worse, he grows on to- 
wards perfection as his selfishness is taken away. This 
is all for a purpose. In the disciple the man of the 
senses has to die ; for he is but the form of life and out- 
ward effect, giving way before the eternal life, which 
is the reward of the disciple. 

To speak of eternal life is to stagger the human mind, 
by which it is impossible of conception ; because it takes 
its form of life to be the All, when it is nothing, and it 
looks down upon everything else as secondary. The man 
of the senses, in his perversions and reversions, is true 
to his nature. "But it happened unto them according 



Incentives of Natural Mind 253 

to the true proverb, The dog is turned to his own vomit 
again; and the sow that was washed to her wallowing 
in the mire." 

The evolutionary theory, that the man of the senses 
is evolving into something higher, according to his own 
appraisement, is false : he only turns around to the same 
thing. "And as it was in the days of Noe, so shall it 
be also in the days of the Son of man. They did eat, 
they drank, they married wives, they were given in mar- 
riage, until the day that Noe entered into the ark, and 
the flood came, and destroyed them all. ' ' We now have 
the "flood" of the increased knowledge of the human 
mind. "Likewise also as it was in the days of Lot: 
they did eat, they drank, they bought, they sold, they 
planted, they builded. But the same day that Lot went 
out of Sodom it rained fire and brimstone from heaven, 
and destroyed them all. Even thus shall it be in the 
day when the Son of man is revealed." 

The human mind has an aversion for the Scriptures 
of truth, for their meaning is beyond its comprehen- 
sion. There can be no Co-operative Commonwealth with 
the human mind in the way. Its natural working is 
strife contention, division; which are not factors of a 
united Co-operative Society. It must be superseded by 
the pure mind of Christ, with immutable law for its 
bulwark. Under a Co-operative System the elements of 
the personal mind just mentioned must be overcome. 
This is primary to the revelation of the Light of life. 
It is at this point that the failure of the human mind 
is shown to those able to see it; that is, to those who 
realize that the Spirit of truth must have the upper 
hand, must predominate to make this overcoming. 



254 Socialism Reviewed 

The apothegm of this matter is, that the mind that 
formulated the theory of scientific Socialism is the same 
human or common mind that is in bondage to its per- 
sonal limitations. That which is limited is not the 
author of freedom. The principal lack of the assem- 
blages of men is the agreement and the unity they talk 
so much about: this lack is the basis of the personal 
mind. But agree men must, and that from the true 
basis, before there can be true co-operation. Truth 
maintains that real co-operation comes from a higher 
Source than the mentality of man, which works con- 
versely to it, and in its zeal mesmerizes it into the be- 
lief that when tested it can do something that it cannot. 

The finest sayings, personally speaking, are but plati- 
tudes, coming from the pragmatical person of man, by 
which he is deceived, not knowing their delusive nature. 
Another foremost fundamental factor of the common 
mind is its racial prejudices; which alone would keep 
it from co-operating. Socialists do not see this as it is 
when the prevailing deep-seated antipathy is pointed 
out, although the welding together of the nations of the 
earth is the objective of their teaching. 

Of course, Socialists do not recognize the instability 
of the human mind, with its continuously shifting basis ; 
nor that it is impossible for two men from that mind to 
see the same thing in the same way for any consecutive 
length of time. The personal mind has only been able 
to compromise on this question of agreeing through the 
coercion of laws with a penalty that keep it within 
certain prescribed limits. But even this basis is a good 
thing : it is through it that we gain experience. The law 
is a necessity, so that the man of the senses can carry 
on to the next stage of action. 



Incentives of Natural Mind 255 

Man's laws vary at different times and in different 
places; but the immutable law of truth never varies: it 
is the same at all times and in all places. Economic 
justice comes under the jurisdiction of the higher law 
as incidental to it, and not under the law of the human 
mind. This is why the Socialist omits to touch upon the 
true co-operation. The higher law is of the Spirit of 
truth, which prevents the person of man from doing 
as he pleases. There is no personal choice between a 
lie and the truth; for the personal can never choose 
the truth. Its choice is between the relativity of its 
two main states, good and evil ; but one is no more true 
than the other. The die of the disciple is cast in the 
unchanging law: this is indubitable fact, of which the 
personal mind is unaware. 

This unvarying law of the Spirit of truth separates 
the disciple from the person of man — the sheep from 
the goats. Then that only is left which is of the nature 
of the unvarying law of the Spirit of truth, and the 
true nature of the disciple comes to view. The Lord 
Jesus spake of being one with His Father: He said, "I 
and My Father are one;" and His work with His 
disciples was to make them one with Him. He said, 
"Without Me (which is the truth), ye can do nothing." 
The things of the nature of shadows will have to de- 
part before the coming of things permanent. 

Much study by the personal mind is not the means 
of passage through the narrow way of truth, nor is it 
the appointed purveyor of supply to the needs of the 
disciple. Rather, it is a barrier between the disciple 
and the truth. It is that which is taken out of the 
disciple's way by the truth. This is the Lord's work, 
and not man's. But the person of man is utilized 



256 Socialism Reviewed 

as a servant by the Lord, causing the disciple to learn 
obedience by the things he suffers. To say, that there 
is no truth in the person of man, and then to affirm 
that he is utilized by the truth for a purpose, sounds 
like contradiction to man's mind. This can be answer- 
ed, to those open to receive it, by illustrations. For 
example, a shadow is not that which casts it; yet the 
shadow testifies to the existence of that which casts it. 
A disciple is not the school in which he gets his exper- 
ience. The man of the senses identifies himself with 
the school; that is why he does not graduate, coming 
out from being under the law and going beyond the 
schoolmaster; but the disciple of truth rises above this 
lower law. The law was our schoolmaster to bring us 
unto Christ, the Truth. The man of the senses does not 
learn by his experience, while the disciple does. From 
this we see that there is a purpose in everything. The 
lower is made a footstool for what is higher; but it re- 
mains in its place and does not become the higher. The 
personal is a subsidiary of the disciple, to be used ; and, 
having served its purpose, to vanish away. 

This writing is not the Spirit of truth, it is but a 
testimony. The personal mind would limit a testimony 
by building a fence around it, as it were. The truth is 
manifested in the inner man, not in books. The disciple 
is cognizant of the true testimony only because it is first 
in him. "For the testimony of Jesus is the Spirit of 
prophecy;" but that is not literal, it is spiritual. If 
the literal was the word of God, the sectarians would 
not disagree with each other, building their so-called 
"right" on the "wrong" of others; and the infidel 
could not disagree with the whole of them, raising his 
false superstructure on the wrongs of all the sectarians. 



Incentives of Natural Mind 257 

The disciple appears dogmatic to man's mind when he 
is emphatic as to what is truth. The personal mind 
asks, "Why the need for all this writing?" There is no 
need of it for the establishment of truth; which is al- 
ready established; it is useful only as incidental for 
man's benefit. "Whenever the personal mind sets up 
a particular writing and calls it the truth, even though 
it be a statement of truth, it is but the setting up of an- 
other idol. The adversary uses writing of the human 
mind to haggle over, especially Scripture. 

Considering the nature of the natural mind, it is a 
marvel that it is held within bounds at all; but seeing 
that it is, we will take a more optimistic view, and con- 
clude that the affairs of men are being carried on as 
well as they can be. Hence we indulge a conservative 
attitude toward things human, because we see it is vain 
to try to bring something to pass, that is to happen, 
before the time of its manifestation is ripe. For this 
reason alone, it is wise to be conservative. When the 
man that is calling for economic justice and co-opera- 
tion among men sees this, he will have looked into the 
recesses of his own mind to discover if there is any basis 
of justice in himself. He will not find it however in 
his personal and unconscionable mind ; but it is planted 
and growing within the inner man. That means, in the 
individual member, before it becomes truly collective, 
ere expression and manifestation are made. The con- 
servatism referred to is by no means according to the 
ordinary meaning of subservience to oppression, but from 
the standpoint of seeing that no enduring benefit can 
come from man's mind. When the disciple sees this he is 
ready for the higher growth. In truth there is no 
"without," in the strict sense of these 



258 Socialism Reviewed 

terms; it is an all-pervading Spirit of life, without end 
and omnipresent. Each disciple is its pivotal point. 

The personal mind illustrates the delusion it is in by 
looking away from the inner man, who is informed, in- 
structed or built up in understanding. Looking for 
the environment to change, is like the Five Foolish Vir- 
gins in the parable of Jesus: they had no oil in their 
lamps at the critical season, when they had most 
desperate need of it. The preparation of the disciple 
is in his growth. That does not come all at once, but 
by degrees. The test shows the measure of one 's stature. 

Anything done in violence, by the obstreperous per- 
sonal mind, is not finished ; it has to be done over again 
the proper way. "Behold, I send you forth as sheep 
in the midst of wolves : be ye therefore wise as serpents, 
and harmless as doves." 

Credit is not to be given to what the man of the senses 
says; for he is continually being deceived as to what 
he believes. He is not sure what his wavering mind 
believes, although he thinks he is, and he worships he 
knows not what. A man, from his natural mind, who 
says he would be willing to give up his money, his pro- 
fit, his unpaid labor and surplus value, or excess incre- 
ment, as it is called, looks upon it differently when he 
is put to the test. His personal mind is willing to give 
up its accumulations for the sake of the Co-operative 
Commonwealth; but only in theory, for the sake of his 
hobby. His mind apparently imagines great things in 
a short space of time, but it is short on performance 
of his part in bringing them to pass. If the man really 
and truly is willing to give up his attachments for the 
benefit of all, it is not merely for the sake of catering 
to a hobby : he does it from the higher standpoint. 



Incentives of Natural Mind 259 

The personal mind, in the zeal of its enthusiasm, may- 
think it will do a certain thing; but that mind is an 
adept at making excuses. If the man of the senses says 
he will give up his money for the cause of the Co-opera- 
tive Commonwealth, his usual exceuse when put to the 
proof is (referring to his former collaborators), "Well, 
they will never wake up, anyway. ' ' He is not awake to 
the nature of his own mind; his words belie what he 
has claimed to believe. This is the usual excuse that 
the former "wage-slave" (as he called himself) has 
when he has been left an inheritance, or has piled up not 
the "medium of exchange," but the medium of piling 
up. A man in that condition has not awakened himself, 
nor does he earnestly want others to arouse ; he makes the 
plausible-sounding excuse that you cannot practice So- 
cialism under Capitalism. Yes, but it is because of man's 
increased selfishness, not because of the system, for it did 
not cause itself. Reference to the human mind is still 
being kept up ; for that, and not something else, is what 
is being dealt with. 

The Socialist says he believes a man should be reim- 
bursed only for the labor he performs, which labor is 
the measure of value. Profit, under the competitive 
system, is in excess of payment for labor performed. 
True; but the human mind cannot apply any statement 
of justice from the teachings of Socialism. Many true 
and useful statements are enunciated; but the personal 
mind is no fit foundation to rest those statements on, for 
it decries the very spirit of justice, trying to put it on a 
material or effect basis. 

The statement that production will be carried on for 
use, instead of for profit, under a just administration, 
is true; but the ideas of spoliation coming from the 
human mind must first be taken away. 



CHAPTER III 

False Hope in Expecting a Change of Environment to 

Bring About True Co-Operation; Instead of 

from the Spirit of Co-Operation 



The ordinary idea along this evolutionary line is that 
man is waiting for a particular kind of environment in 
keeping with the principle of co-operation; but true co- 
operation is not tacked on the outside of a man. That 
which is manifest in environment without will be the re- 
flex of what is within the man. If the Judas character- 
istic is stronger in him than the disciple that loves the 
truth more than money, that characteristic will be dem- 
onstrated. The truth along this line is simplicity itself. 
But the man of the senses tramples upon this simplicity, 
going after his natural food, which is the falsely in- 
creased knowledge germinated in the labyrinth of ideas 
in the natural mind. 

Communists say they believe that an injury to one is 
injurious to all. The human mind does not believe this, 
while saying it. Communists deride the Utopian idea; 
but their idea is Utopian, as it is founded on the chang- 
ing mind. They leave out the facts, and berate others 
for not seeing them. 

The personal mind, in its diversity of conflicting 
thoughts, gives a color to words that they do not pos- 
sess. Because something is called ' ' scientific, ' ' that does 
not prove it is a fixed fact. The human mind always 



262 Socialism Reviewed 

gets a wrong implication as to a fact. It follows there- 
fore, that its attempted amplification of it is equally er- 
roneous. The man of the senses calls effects facts; but 
they are not facts of truth, in which the whole is seen, or 
the whole according to the relativity of the particular 
members in their relation to it. Customs, fashions and 
environment do not alter the fixed facts of truth, which 
know no change. The law of justice says, a man must 
reap what he sows. If he sows to his personal inclina- 
tions and desires, without regard to the welfare of all, 
he will reap corruption, even though he amasses money 
and is rated respectable. 

Disciples of truth do not call labor, or the products 
of labor, or their combination, the measure of value, as 
do the Socialists. Their understanding of the unfold- 
ing manifestation of equity and justice is from within. 
This solves the problem of man's mind regarding the 
equitable distribution of labor among those who per- 
form it, and the commodities of that labor. The disci- 
ple of truth, in fulfillment of his high calling, is more 
willing to mete out justice along the line of man's per- 
sonal necessities, than a parent is willing to care for 
the necessities of his child from his personal mind. His 
is a sure foundation, which it is impossible to buy or 
bribe. Instead of his trying to get by, he knows he must 
buy everything he gets that is worth having. He 
also knows that money is not the price he must pay for 
its possession. For, strictly speaking, what he receives of 
the truth is a free gift — that which is not his own. And 
as the Spirit of truth is illimitable and reaches all, there- 
fore he can not monopolize it. The price the disciple 
pays is suffering, caused by the working of truth in its 
separation, or rending of the person of man from the in- 
ner man. 



True Co-Operation From Spirit of Unity 263 

When the disciple manifests justice altogether, that is 
justice only, he has reached perfection. This is not to be 
construed to mean that the disciple does not fall far 
short of the high calling in the primary stage of growth. 
The disciple and the person of man do not co-ordinate 
and become one : they are separated from each other. 

Again : it is not the purpose of this writing to con- 
demn any doctrine or theory of man 's mind, for they are 
all playing their part until they are dismissed, or taken 
away. In truth a distinction is made between the cause, 
which is spiritual, and the offspring or effect, which does 
not take into consideration the cause and purpose of 
things, since it cannot look to the truth which looks at 
it, and shows up its false pretensions. 

The personal mind sets bounds to environment, there- 
by revealing its own limitation; but the environment is 
not in any particular direction. The common mind, hold- 
ing limitation, acts from that basis, and the result is a 
restriction of its own doings. Of course, the human mind 
is enslaved by itself, making the true way to be om- 
inously looked upon by the personal. The Spirit of 
truth refers to the cause of every effect, or to that which 
is back of effect; but any statement of truth seems in- 
credible to the personal mind, with its own opposite tes- 
timony. 

To speak of eternal life from the cause-basis is to 
speak of that which is outside the range and focus of 
the fictitious fables of man 's mind. Where the Spirit of 
the Lord is, there is liberty. It has nothing of the na- 
ture of limitations. That the truth is not planted in the 
human mind is altogether inadmissible by this mind; 
but the proof is that the truth is above the human mind, 
and not from it. There is not one thought of truth hav- 
ing a sentient nature. All truth testifies oppositely to 



264 Socialism Reviewed 

any view taken by the saturnalian personal mind. But 
the license of this mind is curbed at a certain point by 
the higher law of truth, yet being at all times under its 
supervision. The higher law notes the human mind for 
what it is, interdicting it, so that the truth alone is 
left. 

The natural mind keeps erasing effects, but does not 
get at the cause of the trouble. From the standpoint of 
the personal mind, the Socialist that feels the pinch of 
the Capitalistic System argues for the Co-operative Com- 
monwealth ; but his psychology changes as soon as he is 
ensconced in luxury; which shows the precariousness of 
the foundation he is on. If he is working from the true 
basis he will act according to its just law, whether he is 
rich or poor, or is called good or bad by the human 
mind. He is upright, irrespective of his changing sur- 
roundings; for there is that within him that does not 
change. 

Again, the sophistry of the Socialist's senses, cul- 
minating in the human mind, suggests to him, "Why 
not make the system so secure as to preclude dependence 
on chance for a liveihood?'' as it is under the com- 
petitive system. "Why not make it so that a man could 
not take unjust advantage of his fellows in business 
affairs?" — such as would be if production was main- 
tained for use instead of profit, and the product of his 
labor would be the measure of what he would receive. 
The thing preventing the accomplishment of this is the 
man himself. Of course, that includes the Socialist with 
others. 

The clangor of the zeal of the revolutionary mind, in 
its ecstatic states, thinks that because a change is being 
wrought it is for the better; but it never is, according 
to its own standard. The change serves a purpose, but 



True Co-Operation From Spirit of Unity 265 

not in its meaning. The individual may get what he 
seeks, to hold temporarily; but that is not to the bet- 
terment of all the members, nor to himself, that is from 
his own standpoint, but in truth it has its purpose. The 
truth is no respecter of persons ; it pervades all, as does 
the sun that shines on the just and on the unjust. The 
human mind can only get an imitative Co-operative Com- 
monwealth, therefore a counterfeit one, brought on by 
permission, through the modes and coercive methods of 
the same mind ; and it gets this only through much suf- 
fering. The man of the senses gets temporary relief ; as 
a man carrying a heavy load on one shoulder, by shift- 
ing it to the other. But the relief is only of short dura- 
tion. In truth this load is laid down by being taken up, 
yet by no means in a personal sense. 

In truth obligation is taken on; unlike the common 
mind, which tries to shirk responsibility. It (obliga- 
tion) is taken up to be carried, until it is fulfilled. The 
burden is not made light with reference to the accoutre- 
ments of the personal mind, but is lightened from the 
basis of what seems puerile to it. The student of truth 
is weaned from his selfishness and the arrogance of his 
mind. He finds that the accumulation of material pos- 
sessions, to the deprivation of his fellows, goes against 
himself and all the other members, and that nothing tan- 
gible to his senses will make him steadfast and secure. 
"Come unto Me, all ye that labor and are heavy laden, 
and I will give you rest. Take My yoke upon you, and 
learn of Me ; for I am meek and lowly in heart (mind) ; 
and ye shall find rest unto your souls/ ' 

The personal mind calls this sentiment ; but it is from 
this mind that sentiment springs. The natural mind 
transposes the words of truth to fit its own feelings of 
sentiment. The words of truth are not called "meta- 



266 Socialism Revieived 

physics" by the Truth, nor does any other designation 
signify what they are, when coming from the personal 
mind, for they are spiritual. That mind falls back on 
comparisons. It compares the natural with the natural, 
one effect with another; not apprehending the magni- 
tude and stupendous Source from which the illumination 
springs, yet manifested in the simplicity of truth. 

When the errors of the human mind are pointed out 
to the Socialist, he" will say, ' ' Well, you cannot expect 
us to be perfect. ' ' No ; the man of the senses is not ex- 
pected to be perfect, except on his lower plane ; but be- 
fore the Co-operative Commonwealth is had, culminating 
in economic justice, its promulgators will have to be far 
along towards perfection. The indomitable will of the 
unchanging law of justice cannot be set aside simply by 
giving it a name, however broad its purview in signifi- 
cation ; for justice is not what it is called, but what it is 
in reality. 

The human mind only receives a temporary respite 
from its own burden until that burden is taken away. 
The more educated that mind becomes, the harder it is 
to sovetize it into working councils, on account of the 
conflictings of the seemingly innumerable systems of ed- 
ucation ; all of them working to establish personal supe- 
riority, to gain the advantage. In other words, it is the 
human mind's aim, in its czaristic leanings, to get some- 
thing for nothing, by having the other members carry 
the load. There is a sanguinary aftermath to the regime 
of the natural mind, in its attempts to enforce its own 
ideas of justice. Absolute co-operation cannot be had 
until the changeable human mind is subjected to the 
changeless law of true co-operation, coming from the one 
Source; in which each member, functioning in his own 
order, is subjected to the all-pervading law of unity and 



True Co-Operation From Spirit of Unity 267 

justice; which law is not compatible with what the per- 
sonal mind calls good and evil, right and wrong, positive 
or negative; for the law of truth embraces all; which 
saves the universe from falling asunder. 

The more educated man's mind becomes, the more it 
splits up into factions, parties, sects, doctrines, dogmas, 
hierarchies, and the like, brewing all manner of trouble. 
"And at that time shall Michael stand up, the great 
prince which standeth for the children of thy people; 
and there shall be a time of trouble, such as never was 
since there was a nation, even to that same time : and at 
that time thy people shall be delivered, every one that 
shall be found written in the book. And many of them 
that sleep in the dust of the earth shall awake, some to 
everlasting life, and some to shame and everlasting con- 
tempt. And they that be wise shall shine as the bright- 
ness of the firmament; and they that turn many to 
righteousness, as the stars forever and ever. But thou, 
O Daniel, shut up the words, and seal the book, even to 
the time of the end; many shall run to and fro, and 
knowledge shall be increased." 

The mind that discards the simplicity of truth for {he 
camouflage of appearances, as it does in its business deal- 
ings, is not a worthy foundation for true co-operation, 
because the camouflage looks better to it than the truth 
itself. It comes under the spell of that which makes it 
think it will get something for nothing, and accepts the 
shoddy article, because of its dotage on appearances, 
complacently working its deception. 

Because there is a false knowledge, based on the hu- 
man mind, a knowledge that genders strife, it is not to 
be assumed that there is not a true knowledge, not based 
upon that mind, and which never fails; but this true 
knowledge begins in simplicity, and the educated per- 



268 Socialism Reviewed 

sonal mind, with its aversion for simplicity, passes it 
over. What is called the ''Golden Rule" ("Therefore 
all things whatsoever ye would that men should do to 
you, do ye even so to them") is the commencement and 
the completion of economic justice. But this is ODly 
applicable from the higher standpoint, because the per- 
son of man is looking for his own kind of perfection for 
himself only. The higher law, as before said, begins with 
simplicity; complications come from the personal mind. 

The common commercial education is averse to the 
Golden Rule; its standard is the gold-and-silver rule. 
The motive of that education is for the purpose of tak- 
ing advantage, through craftiness, of the rest of the 
members that have not had equality of opportunity 
along this line of tutorship. 

A student of truth who has received the true idea of 
justice, will give it with as much freedom and spon- 
taneity of action as the light in its appearing. Eco- 
nomic justice is the appanage of the enlightened man. 
He will not cripple the opportunities of his fellow-man, 
any more than he would willingly cripple a member of 
his own body, at the expense of the others. This does not 
mean that he is better of himself than another; but it 
does mean that he has been weaned to some extent from 
that self, for which the person of man has so much re- 
spect. The inner man, or the one that loves the truth, 
is all that is left, after the disciple has been weaned 
from his lower self through suffering. "And when He 
had called the people unto Him with His disciples also, 
He said unto them, Whosoever will come after Me, let 
him deny himself, and take up his cross, and follow Me. 
For whosoever will save his life shall lose it; but who- 
soever shall lose his life for My sake and the Gospel's, 
the same shall save it. ' ' 



True Co-Operation From Spirit of Unity 269 

The "self" referred to before is the person of man, 
and the "life" to be lost is also the personal. It would 
appear, from the literal, that the personal has a hand 
in the denial ; but it is the spiritual that does the deny- 
ing of self. In proportion to the measure of truth 
given to the disciple is the personal taken away. 

This saying of the Lord's is obviously and omin- 
ously a contradiction, to the "good" side of 
man's mind. As where He said: "If any man come to 
Me, and hate not his father, and mother, and wife, and 
children, and brethren, and sisters, yea, and his own 
life also, he cannot be My disciple." But he will love 
them the more, in the true meaning, knowing that they 
are an instrument in God 's hand. ' ' And whosoever doth 
not bear his cross, and come after Me, cannot be My 
disciple." The human mind, in its transposition of 
words in the foregoing sayings merely objects to its own 
repinings. The disciple is not only to "hate" (not 
despise) the form of life of the other members, but his 
own selfish life. This "hate" bears an entirely different 
meaning to what man calls hate. It is the selfishness in 
man, which represses and takes advantage, with its sun- 
dry and altogether unsocial exigencies, in order to meet 
the demands of its haughtiness and pride. 

The proud man, for his personal exaltation, must have 
an under dog, to make comparison between it and him- 
self. The greedy, selfish and rapacious man of the 
senses must have degradation, want and woe, to draw the 
line of comparison between these and his own material 
prosperity, to appease his individual selfishness. But 
retribution will fall on his own head; and it is sure, 
in the compensative law of justice and of right. The 
man of the senses hides behind lies, making them his 



270 Socialism Reviewed 

refuge ; but he is not hidden from the eyes of the Truth. 
" Judgment also will I lay to the line, and, righteousness 
to the plummet; and the hail shall sweep away the 
refuge of lies, and the waters shall overflow the hiding 
place." The demise of all that is personal must take 
place in the presence of the Spirit. 

Following is another saying of Jesus that galls the 
human mind, because it is out to save its false life, and 
the many selfish and deceptive obsessions it harbors, 
which the truth overules and finally slays. "But 
those Mine enemies, which would not that I should 
reign over them, bring hither, and slay them before 
Me." These "enemies" are the fruits of the human 
mind, which mind has to be slain before the disciple is 
free. 

The retribution on those that are rich in this world's 
goods and that oppress the poor, does not only 
mean and signify that the poor will rise up and use 
physical force, in their ignorance of truth; but that 
darkness and the oppressor are put under as the out- 
come of retributive justice, even where no hand of 
man is raised against the wicked. It is in the abuse, not 
the use, of temporal things, that evil lies. The man of 
the senses who gains only to the furtherance of his self- 
aggrandizement, gains darkness at the expense of light; 
and instead of basking in the sunlight of truth, darkness 
and dimness of anguish are his sure reward. 

The truth does not come from the scientific mind that 
expatiates about the sidereal regions millions of miles 
away in the heavens, but cannot tell what is going on, 
nor the result and effects in its own domain and realm 
here on the earth. The seemingly far-sightedness of that 
mind passes over the simplicity of the truth which is 



True Co-Operation From Spirit of Unity 271 

close at hand, and which it looks upon as abstract. Yes, 
the disciple of truth sees that true co-operation indubit- 
ably comes from what is higher, in which there is no 
proselyting, but to each is given the full measure of 
his desert; but the mind of man, in its affectation, 
wants others to be like itself. There will be emoluments 
for all when wisdom is given to each member to know 
where he belongs in the body. "They shall not hurt 
nor destroy in all My holy mountain ; for the earth shall 
be full of the knowledge of the Lord, as the waters cover 
the sea." 

The time referred to in this scripture is the period of 
the true co-operation. Then will righteousness be uni- 
versal. It will not be according to the environment, but 
the environment will be according to it, and not subject 
to changing conditions; for conditions will then be un- 
changing. "But this shall be the covenant that I will 
make with the house of Israel; After those days, saith 
the Lord, I will put My law in their inward parts, and 
write it in their hearts; and I will be their God, and 
they shall be My people. And they shall teach no more 
every man his neighbor, and every man his brother, 
saying, Know the Lord; for they shall all know Me, 
from the least of them unto the greatest of them, saith 
the Lord. For I will forgive their iniquity, and I will 
remember their sin no more." 

In the true unity, changing conditions will not be 
brought on by the avariciousness of the human mind, but 
the conditions will be subject to the Head of the mem- 
bers, for justice will prevail, and the knowledge of the 
truth will be shared by all; which verily shows to a 
disciple that benefit to one is benefit to all. "And they 
shall build houses and inhabit them; and they shall 



272 Socialism Eevietved 

plant vineyards, and eat the fruit of them. They shall 
not build and another inhabit; they shall not plant and 
another eat; for as the days of a tree are the days of 
My people, and Mine elect shall long enjoy the work of 
their hands. They shall not labor in vain, nor bring forth 
for trouble; for they are the seed of the blessed of the 
Lord, and their offspring with them." 

The truth works to the ingratiating of all alike, in- 
so-far as meting out justice is considered; so that each 
man shall sit under his vine and fig tree and none shall 
make them afraid. The disciple acts magnanimously to- 
wards others; and he does this not after the actions of 
the person of man who flatters himself, but he shows the 
corruption of what the man of the senses flatters; then 
there is nothing left but that which is of worth. 

He who is reprobate as to the truth, compares the 
disciple with somebody else. This is bodily comparison, 
and does not fit the disciple, who has been put into the 
crucible, and coming forth, is moulded after the pattern 
of the Truth. "But He knoweth the way that I take; 
when He hath tried me, I shall come forth as gold." 

Along the line of the bearing of burdens, each disciple 
of the truth bears his own burden. This makes the 
burden light upon others, with nothing left to extenuate 
the parasitical nature of man. If the personal mind 
knew itself, and its own shortcomings, it would not ex- 
pect any good to come from itself. The disciple of truth 
sees the truth as it is ; that is why he appears conserva- 
tive, not expecting anything from the human mind 
that is enduring or that has tendency to the edifying of 
the whole body. The human mind wants to straighten 
out others; but this mind is decarnated in the disciple: 



True Co-Operation From Spirit of Unity 273 

he attends to his business to such extent that his natural 
mind is taken away by the truth. 

That in truth there is prevalence of right is an ab- 
straction to the human mind, in which righteousness is 
foreign to that mind 's variate vagaries. The racial strain 
is deep-seated in the common mind, and draws men to- 
gether in phalanxes to resist encroachment by other 
races. On occasions of test this is how it acts, regard- 
less of the altruistic motives the mind thinks is possesses. 
The idea of class or caste is uppermost in it, despite 
what the assumed ''good" side of that mind affirms. It 
is subordinated to its own limitations. 

The personal mind of the rich and the poor are sub- 
stantially alike. The rich man is backed up by tem- 
poral power, flowing from his wealth. This enables him 
to exhibit more forcefully his arrogant nature. The 
comparing of one person of man with another (they are 
the same intrinsically and extrinsically) will go in the 
face of the true unity, which compares spiritual things 
with spiritual. 

The outward sight of the eye is but the dealing with 
effect, and not cause. " Bring forth the blind people 
that have eyes, and the deaf that have ears. Let all 
the nations be gathered together, and let the people be 
assembled. Who among them can declare this and show 
us former things? let them bring forth their witnesses, 
that they may be justified; or let them hear, and say, 
It is truth." 

The personal mind is not sound, for it rests on a plat- 
form of change, and illustrates its insanity by its strong 
belief in its own certitude; not realizing that it goes 
from one false belief to another and in each is sure 
that it is right, and is not fully deceived until it is sure 



274 Socialism Reviewed 

that it is right. It is deceived according to the strength, 
of the belief that it is right. The disciple of truth being 
placed upon a sound mind and sure foundation, is 
first shown that he may be wrong in certain attitudes 
that he takes ; for he will have to run the gauntlet of the 
human mind's delusions, in the different states of its 
hobbies, obsessions and hypnosis, and his deception is 
in feeling sure that he is right in one of these. Moreover, 
there is nothing he can do of himself to escape these 
errors: that is the work of the guiding Hand of the 
supernatural and supreme law. 

Any other foundation than this is from the illusion 
of his mind. The lie never becomes the truth ; the shad- 
ow never changes into the light ; and the effect never is 
the cause; of which effect the cause is the sustenance, 
unassailable and eternal. The disciple is kept from going 
into bypaths to the extent of his recognition of the truth. 

The student, at the beginning of his pilgrimage, who 
is not sure in his own personal mind that he is right, 
is in a condition to receive the bounty of truth. The 
proud man is not sane: he thinks he is something when 
in the light of truth he is nothing. But the personal 
mind must go through its courses, and do what it is let 
do. The use of this being to give the disciple needed 
experience ; then to fall away, so as not to act as embol- 
ism to the circulation of the true knowledge in the mem- 
bers of the body. 

Stages of the personal do not grow into the spiritual. 
What is called the social and organic evolution, merely 
describes the effects of the former and the speculations 
of the human mind regarding the latter. In the Spirit 
of truth, there are no higher and lower forms, for they 
indicate shadows ; but there is a purpose in man 's beliefs, 
in their sphere. ' ' For the earnest expectation of the crea- 



True Co-Operation From Spirit of Unity 275 

ture waiteth for the manifestation of the sons of God. 
For the creature was made subject to vanity not will- 
ingly, but by reason of Him who hath subjected the 
same in hope; because the creature itself also shall be 
delivered from the bondage of corruption into the glor- 
ious liberty of the children of God." 

The young disciple is in the error of thinking that by 
ignoring the tree of the knowledge of good and evil he 
is following the straight and narrow way of truth. He 
is deceived temporarily by his improvident mind, think- 
ing because he does not talk personally, as he reckons 
personal, that it is proof that he is a partaker of the fruit 
of the truth. In this state of mind he becomes preju- 
diced and biased against a few things, wrongly believing 
that it is the truth which he possesses that enables him to 
discern the error of what he is prejudiced against. But 
the other wrongs do not make him right, and he will be 
disillusioned of his own idea of right according as the 
truth grows within him. The man of the natural mind is 
not insensate; for he is deceived by this, the shifting 
state of his feelings. The politician with the forensic 
faculty takes it with him, in the urbanity of his out- 
ward bearing, and spends his time before being elected 
in making promises ; after election breaking these prom- 
ises. If the human mind could reason, it would see 
that most of the promises he makes it is not in his 
power to fulfill, any way. The politician looking for 
temporal power is polite, as politeness goes, and the 
human mind dotes on it when it comes from the suavity 
of that same mind; for that mind can be fooled by its 
own deceivings. 

Oratory, ardently voiced, does not signify that it is 
of the truth; but the impressionable mind takes it so. 



276 Socialism Reviewed 

The pent-up zeal of the common mind gives utterance 
by the mouth of what does not exist in its form of life. 
" Judge not according to the appearance, but judge 
righteous judgment." The increased knowledge of 
man's mind does not mean that it makes the man con- 
siderate of his fellows, which is the main requisite for 
true growth. The trend of the personal mind is to- 
wards the sectionalizing of its own particular false 
beliefs, indoctrinated within itself. The eloquent orator 
and the cunning artificer appear to that mind to be 
what they are not. 

Socialists are not fully aware of the salient point 
that the competitive system is the perfectly natural 
outcome of the human mind. They try to get around 
this by saying that it is the inhuman mind. But wheth- 
er it is called "human" or "inhuman," does not change 
its nature. The fact remains, that the truth is from 
a higher Source, and that it is invulnerable. The agree- 
ment under the competitive system is formed upon 
expediency in the carrying on of trade; but it is by 
no means lasting, as we witness from time to time. 

In truth it is not averred that competition is based 
upon true righteousness, but that it is the natural out- 
come of the lower mind of man, and that it rightly 
belongs to the particular stage of his experience where 
it is found. There is always a broad line of demar- 
cation between the personal, which the Socialist tries 
to educate into economic justice, and the true basis 
which never shifts — which truth must be conceived and 
grown in the individual before it can become collective 
in true unity. The Socialist does not see the dis- 
tinction between the fine-looking superstructure and 
facade of his building and the true building, with the 
essentials of truth under it to keep it up, and prevent 



True Co-Operation From Spirit of Unity 277 

its falling. He has not learned that the superstructure 
cannot hold up itself. Socialists do not recognize true 
value ; which is not visible means of physical existence. 
These are the result of true value the same as an act 
of charity, which is the result of charity. The true 
value brings just dealing, and that which is paramountry 
the issue of issues is knowledge of the truth. This en- 
ables the members of society to handle the necessities of 
physical existence and use them to the nourishment of the 
whole body; and not, as is common, to the greed of a 
few, working as it does to the detriment of that whole 
body. 

The hand ministers to the other members of the phy- 
sical body. So with the other members, which minister 
to each other. One member does not ignore or fail to 
do its part toward the rest, except through lack of 
understanding. This question is not answered by in- 
crease of human knowledge, but according to the sim- 
plicity of the truth. ' ' Verily I say unto you, Whosoever 
shall not receive the kingdom of God as a little child, he 
shall not enter therein. ' ' 

There will be an equitable sharing in gathering the 
bounty of God already here, also an equitable distri- 
bution of the goods assembled, according to desert and 
need, when the members of the body work from the 
basis of cause instead of effect. The cause and power 
of all is back of and invisible to man's senses, and it 
works in justice, though it is not apparent to these 
same senses. The man of the senses becomes submerged 
in visible things. He has not the truth which makes the 
things seen subject to the inner man, the man that has 
the knowledge of the truth concerning the use and pur- 
pose of the visible. Physical necessities temporarily 



278 Socialism Reviewed 

benefit by the effect they produce; but the real benefit 
that the inner man gets is in the knowledge of the Spirit 
of truth, or cause; it being behind what is visible to 
man 's senses. This is why the natural man comes under 
the power of what he sees, because he can only look 
at the objects, and not through them. The information 
the inner man receives goes beyond the shadowy visi- 
bility of effects. The human mind, always having ready 
an excuse to point to outside itself, continues to 
blame the system, being ignorant that it is the same mind 
under any system, the only difference is the varying 
forms of camouflage with which it covers itself. 

Changing the system does not conduce to the bringing 
about of economic justice; but when the common mind 
of man is changed for the mind of Christ, or truth, it 
is getting at the Foundation from which all justice 
springs. It works to the end of exchanging self-preser- 
vation of the person of man for self-sacrifice of that 
selfish person of man. This makes an end of the nature 
of the personal man. And this is the work of the truth 
at its inception; in the end nothing is left but truth. 
That which is temporal, unstable and mortal, of the 
nature of shadows, has passed away. 

When the mind of Christ has taken the place of the 
mind of man, or the mind that deals only with cor- 
poreality, the disciple is fit for the service of all his 
fellows. This sacrifice of selfishness is not the giving up 
of any thing worthy of adoption by the truth ; yet it is 
great gain both to the member and to the whole body. 
"I am among you as He that serveth," said the great 
Prince of eternal life. ' ' He that findeth his life shall 
lose it; and he that loses his life for My sake shall find 
it." This form of "life" of the person of man, which 
thinks it is something when it is nothing, as regards 



True Co-Operation From Spirit of Unity 279 

the truth, is the life to be lost. The emendation does 
not come from the person of man, for like produces like. 
Truth comes from truth, and not from the person of 
man. 

The body is called the temple; and it is the temple 
of the Lord, which in truth is not to be denied by mak- 
ing it a cage for the human mind to promote its sectors 
of warfare in its various divisions, when one clique de- 
ploys its forces against another. 

The disciple of truth loses his selfishness and gains 
the truth, in service; for then he is led to diffuse 
his doings for the benefit of all, instead of being 
wrapped up in himself; but it requires the gift of the 
truth to be a servant for the truth's sake. For the hu- 
man mind cannot be a servant according to truth ; there 
is no adaptation in it to the higher. It lives in the low- 
er realm, catering to its own selfish ends, at the expense 
of others. But the human mind imitates the true serv- 
ice in its effort to counteract and turn back the tide of 
dark deeds that it sees rising to overwhelm and sub- 
merge it; for self has within itself the seeds of destruc- 
tion. 

In the true service there is no loss, but great gain. 
"For what shall it profit a man, if he shall gain the 
whole world, and lose his own soul?" The person of 
man can neither gain nor lose the truth; but when the 
person of man has been laid down by the disciple, 
through the instrumentality of the truth and f or^ the 
sake of all, there is no loss, but all is gain. This seems 
like loss to the human mind, for it compares what it 
thinks is the truth with what it thinks it has, although 
it has nothing of truth; and of course when the truth 
is presented, it appears like a lie to that mind which 



280 Socialism Reviewed 

tries to do away with it, in its self-righteousness. In- 
stead of being a denial of self it upholds the self as 
if it were truth, and denies the cross : this is the fruit of 
sectarian beliefs. 

The Socialist deals with the effect only, when ap- 
proaching the question of money. His idea is to make 
labor the standard of value, and thereby do away with 
the unpaid labor, or surplus value, which the gold stand- 
ard (golden image) represents, which is the natural 
outcome of the competitive and speculative system; but 
the true correction does not come by advocacy of a 
better system, but from that which was here before the 
changing systems, namely, the Spirit of Truth. From 
the Socialist standpoint, the pecuniary reimbursement 
would be according to the stores of commodities that 
labor has piled up. Thus, a man would get the full 
product of his labor. But still he would not get that, 
according to the Socialist plan. There would be deduc- 
tions. He would be taxed for the support of the dis- 
abled, and for incidentals, decided by the will of 
the majority. This would reduce his share. His 
having to pay taxes, however, would not prevent 
his getting the full product of his labor, where 
he would receive service along that line. The main 
thing to do here is not to consider the falsity of the 
system, or the effect, and then look for a remedy; for 
the system itself is but an effect. But the disciple of 
truth searches himself to find the injustice, which is 
then ripe for destruction. 

The perturbation of the human mind comes from its 
feeling the pinch of a system which nettles it; but it 
believes, according to its own selfish nature, in this very 
system, when the effect of its discomfiture is removed 



True Co-Operation From Spirit of Unity 281 

and it gains the upper hand. If the man of the senses 
is not honest under Capitalism, he will not be under 
any other system given another name. Doing away with 
money and other things of the Capitalistic System will 
not do away with the man's nature and means to get 
around his own laws. He has a profusion of excuses for 
whatever he does. Not so with the disciple of truth. 
He knows he will have to pay to the uttermost farthing, 
if he goes against the welfare of the body as a whole. 
It is easy to prate about doing away with money and 
things of like nature; but the mind cannot free itself 
from the love of them. That remains for the truth to 
accomplish. 

Money, when used as a medium of exchange, serves a 
good purpose. It is now used by the hoggish human 
mind for piling up a fortune. The natural mind tells 
what ought to be done, but is not there as a servant to 
do it. Yet the disciple of truth blames no man, but 
attends to his own business, knowing men can do no 
more than they are able, and that truth is from a higher 
source than the common mind; his business is to work 
from this higher source. And this not according to his 
personal will, but in agreement with the light he has 
received, which enables him to see the way and be of 
service to the whole of humanity. The human mind 
is restless for changes from what it dislikes to what 
it desires, and finds fault because other men do not 
coincide with its idea. It does not know that everything 
works according to law, and that the disciple of truth 
believes only in a change when that change takes place; 
and he has true reason for it. 

At this point the disciple is accused by the human 
mind of being impassive; he is charged with being in- 
different to the needs of his fellows. It does not per- 



282 Socialism Reviewed 

ceive that the disciple is working for true co-operation, 
irrespective of outward conditions. The difference is 
that he is doing his work by direction of the higher 
law; while the human mind is only talking about it. 
The direct action of the disciple is not against some- 
body, nor against any system, not even against himself. 
He is not against anything, but for the truth, and the 
truth is for him. When each member is busy at his 
own calling, there is no other member to watch and 
criticise. 

The disciple does not believe in an oppressive system, 
even if he lives in one. But he does not fight it with 
physical force, knowing it is expedient for it to be here 
for the time being, on account of the nature of the 
man of the senses. But the disciple does his part in 
the furthering of justice because he believes in it; while 
the man of the senses says he believes it, but it is merely 
a case of think so, deceived and being deceived by his 
personal mind, that operates in the path of least resist- 
ance; for it is easier for him to think justice of that 
mind's conception, than to do the justice not in him. 

The disciple is taken up with the truth; that is, he 
has compassion on the ignorant ; and he knows that the 
wants and desires of the human mind, whether it be a 
change of system of not, will not work establishment 
of equity and justice. He knows that when the fruit 
becomes ripe on the tree it will fall by its own weight. 
The human mind wants to know, in regard to questions 
of truth, how certain things can be, things of greatest 
moment. It does not know when the answer is given 
(for there is nothing there to record it) that it prefers 
the platitudinous increased knowledge. Tho simplicity 
of the truth seems tasteless and commonplace to mortal 
man. 



CHAPTEE IV 

Man's Evolutionary Ideas Deal Not With the Un- 
changing Truth, but Merely With Shifting 
Formalities 



According to scientific Socialism, Socialists thought 
they made their claims steadfast when they reckoned the 
social evolution with the organic, with their flimsy 
proofs, which appear likely enough on the surface, but 
which only deal with forms of man's mind. That is 
all they can do: the human mind being an ephemeral 
effect, it only has relation to things of like nature. That 
is the simple reason why it does not get at the cause. The 
natural mind is intrinsically the same, whether it is 
under savagery, capitalism, or Socialism. It cannot 
practice Socialism, for in that it would be expected to 
do that of which it has nothing. Looking at it from 
the higher standpoint, economic justice is but the out- 
come and an incident of the higher growth. Therefore 
Socialism is not the first word, nor the last, because it 
is based on the personal mind. 

The man of the senses is looked upon as having more 
under one system than under another, because of the 
outward glare and glamor of that mind's inventions. 
This is foolishness, in the light of the truth. ' ' Therefore 
behold, I will proceed to do a marvelous work among this 
people, even a marvelous work and a wonder; for the 
wisdom of their wise men shall perish, and the under- 
standing of their prudent men shall be hid. ,, 



284 Socialism Reviewed 

The common mind being deceived, it does not under- 
stand its own doctrines. This applies to the quasi- 
socialists. Because they have the letter of this teaching 
does not signify that it is understood by them. The 
Socialist is convinced by that part of his teaching which 
appeals to his sense of justice, and he is pertinaceous 
in his stand for it ; but he is not aware of the lack of 
foundation on which his teaching is laid. Most persons 
that call themselves Socialists are but partially ac- 
quainted with the teaching even from their own view- 
point and fall away before becoming proficient in the 
teaching. They may have a sectarian belief with which 
the materialist conception of history does not agree. 
Yet the beginner along the line of the simplicity of true 
co-operation believes more in it than does the Socialist 
well grounded in the letter of his teaching from his per- 
sonal mind. So it resolves itself into a question of 
inner development, rather than of accumulation of head 
knowledge. 

The majority of those calling themselves Socialists 
know but little of the details of their doctrine. This in- 
cludes many would-be teachers, who have but a general 
outline of social reform, relying on detached disserta- 
tions of their teachings and the ideas promulgated by 
sub-leaders. The personal mind cannot get away from 
the thought of trying to cure the evil by that which 
caused the trouble in the first place, namely, itself. Even 
the disciple of truth, enlightened to some extent but not 
fully severed from his personal self, is as much deceiv- 
ed in his way as the unenlightened; for whatever self 
is left in the disciple will assert itself. The true co- 
operation is a matter of inward growth, instead of an 
outward human organization, with the letter of co-op- 
eration but not the spirit. One disciple who actually 



Man's Evolutionary Ideas But Forms 285 

has the teaching of true co-operation inbedded within 
him will practice more that teaching than a host who 
rely merely on the economics of the books. The latter 
have only the education, but not the edification which 
goes with real unity. 

The man of the senses would fain have the truth and 
the lie at the same time, and what he sees in the disci- 
ple who has ever so little of the truth working in him, 
is colored by the corruption of his self -mind. The di- 
sciple who has been made to debouch ; that is, has been 
taken away from his personal self and has emerged into 
the unlimited sphere of truth, is not following himself, 
for he knows the self is infirm. Getting rid of the idol 
set up outwardly will not suffice, for the common mind 
that is representative of the person of man is taken away, 
and it makes way for the Light of life to show in the 
disciple. When the man of the senses is at his ease he 
takes on airs of satisfaction and indifference; and when 
he feels the nip of poverty he thinks he believes in 
equality, looking for it for himself. He has a selfish 
idea of equality, which is with him as long as he is in a 
discomfited condition. 

Knowledge of the truth is the main thing; above the 
ehowy and shadowy idiosyncracies of the effects which 
the human mind sees. This knowledge of the truth has 
the cause joined to the effect, as they are, in fact, insep- 
arable. They are placed in their proper order, with 
the effect fading before the cause. "Then said Jesus 
to those Jews which believed on Him, If ye continue in 
My word then are ye My disciples indeed; and ye 
shall know the truth, and the truth shall make you free. ' ' 
The common mind brings in innovations, which it mixes 
with statements of truth. Because the statements of truth 



286 Socialism Reviewed 

it makes are redundant to its own nature, it tries to add 
something it has not. That the disciple should carry 
his own burden, and labor with his own hands for his 
necessaries, is of the just law. The apostle Paul labored 
with his hands, as he said, that he might not be charge- 
able to the brethren. 

This writing is not a confutation of any statement of 
truth presented by Socialists. It is the pointing out 
of their lack of capability to put into practice their 
statements by their own lax personal mind, notwith- 
standing that every man took up with their idea. A 
broader purview must be had than the materialist con- 
ception of history, or the human mind's so-called spirit- 
ual conception. It must be from the Source above the 
human mind, which looks at and knows the reality ; and 
not from the source of that mind which, looking out 
from itself, misses its nature, looking away from it, and 
describes what it sees as inhering in the object, when it 
is but the distorted vision of this mind projected toward 
the object. 

According to Socialists, the worker is robbed at the 
point of production. That is true, as regards effects. But 
from the true basis, the worker is robbed by his own 
mind at the point of not knowing the truth which frees 
the disciple from blaming one thing that he sees to the 
upholding of another, from the same source. From the 
true basis the man of the senses gets what he produces 
in another way. He gets what he needs, not what he 
wants; although that need is hard to bear. This is not 
an excuse for the exploiter and despoiler of the poor; 
for he gets what he wants — to his own detriment — by 
going against the whole body politic. Looking at it along 
this line is the reason for the disciple's submission to 



Man's Evolutionary Ideas But Forms 287 

sufferings and deprivation of his wants, so that he will 
have appreciation of the truth he is given, and of the 
Lord's bounty in its bestowal. 

The man of the senses has measured to him what he 
measures out. True value is not reckoned according 
to the greatest or lesser amount of pelf a man has accum- 
ulated. True value, relative to economics, is in the right 
use of all things, nothing working to the impediment of 
the least member. "Every man that striveth for the 
mastery is temperate in all things. Now they do it to 
obtain a corruptible crown; but we an incorruptible." 
The "wage-slave," as he is called, is not the only kind 
of slave. At the other extreme of the human mind is 
the man who is slave to the pelf the wage-slave has piled 
up for him. Both are in the way of error, with the poor 
man having the advantage where he is rich in faith. 
This returns us to the question of economic justice. It 
shows that an injury to one member of the body is an 
injury to the whole body. All slavery is generated in 
man's mind, and will not cease until its purposed use 
is served. The law of the Spirit of truth always holds 
in subjection the lower law of man's mind. It is per- 
mitted to go so far, but no farther. It has a shore limit as 
truly as the ocean. ' ' Surely the wrath of man shall praise 
Thee : the remainder of wrath shalt Thou restrain. ' ' 

Material accumulations and attachments keep the 
creature from being free; also desire for these things 
instead of the truth is not compatible with freedom. 
This is no justification for grinding the faces of the 
poor. It only shows rich and poor alike where they 
stand (as many as are able to receive it), that there 
may be equality and mutual participation in the ampli- 
tude of the truth. "Let the brother of low degree re- 



288 Socialism Reviewed 

joice in that he is exalted; but the rich in that he is 
made low; because, as the flower of the grass, he shall 
pass away." 

Labor is the measure of value, according to Socialists ; 
but in reality it is only value secondarily. It does not 
mean that each man would receive the same, except for 
an equal performance of labor. The requisition of what 
the human mind has taken unjustly must be required 
of that man who is under the rule of that mind. He 
must pay in full and make restitution, for what he has 
unjustly taken. The higher law demands that the disci- 
ple set his affections on things above. The proletarian 
will have to see that he is the same essentially as the 
bourgeoise and, likewise, the bourgeoise must come to 
where he admits that he is the same personally as the 
proletarian or the ultra-rich in pelf. 

The other extreme of the human mind, in its revolt 
against the oppression of Capitalism, is to build up a 
philosophy of its own in self-righteousness, through 
failure to get at the root of the matter. Man's mind 
measures what it thinks is the truth by what it is 
doing. If a man wears old clothes and does not imitate 
the rich in other things, he comes under the hallucina- 
tion that he is following the truth, whereas it is but an 
idea of his own that he is carrying out. Lkewise the 
rich, in his simulated superiority, looks down upon the 
poor. If these ideas are prompted by a sectarian obsession 
they become a greater deceiver. The truth is above any 
doings of man's mind, and philosophies built on phases 
of that mind are not based on the immovable foundation 
of truth. The attempt of the person of man to get 
away from the sumptuous extravagance of the rich (and 
thinking that he is following the truth by merely doing 



Man's Evolutionary Ideas But Forms 289 

this) comes from what might be called the philosophy 
of the ' ' slum-proletaire ' ' ; for economic justice is only in- 
cidental to the truth, and the human mind fails in dis- 
crimination by accounting it the whole thing. The 
disciple to whom it has been given to hear the truth will 
manifest economic justice without effort; but this mani- 
festation is only incidental to the truth which he has re- 
ceived. Socialists have not learned this, hence they 
blame the "system," which is the natural outcome of 
their own unregeneration, as well as the Capitalists \ 
The person of man has no pre-eminence over a beast; 
as one dies, so does the other: but it is this person of 
;man that imagines himself something, when he is only 
a masquerader. 

Another vital point is, that the proletarians, taken as 
a whole (the exceptions are few) have the same incon- 
tinent ideas as the big financial pilferer. By this we see 
the spectacle of the contradiction of man's mind, when 
•he is put to the test, fighting against the thing he actu- 
ally believes. These things the human mind covers with 
its aphorisms and altruistic sayings, but not deeds. 

The man of the senses, in his selfishness, only rebels 
against what he considers is not for his imme- 
diate benefit and of which he feels the burden. 
When he gets the upper hand he in turn be- 
comes the exploiter; and when confronted with this 
he blames the system; not realizing that he helps to 
make up that system. So we see the nature of this mind, 
that blights everything with which it comes in con- 
tact, except the truth. 

, The inanity and insane make-up of the human mind 
are apparent, also that in the midst of plenty, and an 



290 Socialism Reviewed 

over-abundance for all, millions suffer for bare necessar- 
ies. Nor is this the fault of any man or set of men: 
they are only doing what it is natural for them to do. 
The common deceiver is the person of man himself — 
his selfishness. Again, this is not an excuse of the ex- 
ploiter, but it testifies to the fact that the selfish mind 
is not to be looked to for justice. Its eradication can 
only take place by the truth bringing it home to the 
disciple, showing him where the error is, and causing 
a separation of the chaff from the wheat within him. 
"Go to now. ye rich men, weep and howl for your mis- 
eries that shall come upon you. Your riches are cor- 
rupted, and your garments are motheaten. Your gold 
and silver is cankered; and the rust of them shall 
be a witness against you, and shall eat your flesh as it 
were fire. Ye have heaped treasures together for the 
last days." 

The personal self, where used by the truth and for 
the disciple, has obstacles in it necessary to the testing 
of the disciple. The person of man cannot rid himself 
of his selfishness. That is the work of the truth. And 
the selfishness goes out in the same proportion as the 
truth comes in. 

The plebeian divides himself, in his mind, from the 
patrician: he makes of himself another class. So like- 
wise, the patrician does the same thing. In both 
cases it is the working of the same human mind, sub- 
dividing itself into classes and castes. The "slum pro- 
letaire" who is oppressed, and the "bloated financier" 
who lives off the fruits of the labor of others, are en- 
slaved by the same master, both having identical ambi- 
tions from their natural mind. It is that same mind 
that the apostle Paul referred to when he wrote : "But I 



Man's Evolutionary Ideas But Forms 291 

see another law in my members, warring against the law 
of my mind." It brought him into subjection to the law 
of sin and death. But after he had spoken these things 
he mentioned another law, the law of the Spirit of life 
in Christ Jesus, the truth; and he gave thanks to God 
for this other law — which is the deliverer. 

The only education, or more properly instruction, is 
the building up within, as the word signifies. It is a 
vessel ready for service ; not waiting to be served by an- 
other. The darkened mind is very solicitous for the 
personal welfare of others, because of its personal at- 
tachments ; not knowing that the truth is over all, having 
each one where he belongs, at all times, and for a de- 
finite purpose. Growth is always from a small begin- 
ning. The disciple is not given more than he can con- 
tain. He must be tested and shown where he is wanting. 
No more is bestowed upon him than he can contain. The 
higher law is there, to reprove, rebuke and exhort. 

The personal mind, in its inordinate actions, tries to 
prove the disciple a liar, by asking him the same ques- 
tion twice, to see if he will contradict himself. In the 
meantime it gets its own wires crossed, contradicting 
itself, and proving itself a liar. This mind worries over 
questions of its assumed honor; but it is crooked and 
perverse at its inception. The man of the world is the 
man of the lust of the flesh, and the lust of the eyes, 
and the pride of life. But this is not the man of reality, 
who is being drawn from these things, and is a fitting 
instrument to receive the perfection of beauty. 

The person of man. who has his evil propensities mere- 
ly covered by a jovial and debonair disposition, is the 
man after the world's own heart. It is the self with the 
lying and flattering tongue. The glib and voluble 



292 Socialism Reviewed 

tongue hides that mind from itself. It is not aware of its 
own nature, and it frames up mischief on itself. "The 
heart (mind) of man is deceitful above all things, and 
desperately wicked, who can know it?" This man, un- 
der its complete control and domination, cannot know it. 

Let it be reiterated here, that when the truth, or the 
Lord, or any other synonymous word is used, it refers 
to the Spirit of truth, "Who is above all, and through 
all, and in you all;" and not to something outside, for 
there is no outside to the truth. Neither does it refer 
to a something in some place in the sky that no one 
knows anything about. The personal mind), dealing 
with physical effects, knows nothing of the spiritual 
facts. What it thinks it knows is away from those facts. 
The man of the senses speaks of injustices; but the dis- 
ciple makes an inventory of the stock of thoughts of 
the natural mind. 

A man complains about the injustices of the courts; 
and yet that same man will not give the one he considers 
his best friend as much of a bearing as the law of the 
courts; but will adjudge him guilty on hearsay testi- 
mony and plausible and reasonable-looking circumstan- 
tial evidence; not considering that what may appear 
plausible and reasonable to his individual mind may be 
the opposite of the truth even to a single detail of its 
own opinion. And when that mind tries to apprehend 
the momentous questions of the truth it is not to be re- 
lied on at all. 

The man rated strong by the common mind is he that 
does what is violent and spectacular, in the intoxication 
of his pride, in which he would appear better than an- 
other member; the really strong is the disciple who is 
kept from becoming violent trying to justify himself. 



Man's Evolutionary Ideas But Forms 293 

This is not done of the personal self. Rather, it con- 
founds the man of the senses, and heaps coals of fire 
upon his head. The man of the senses is incapable of 
enduring the hardships borne by the disciple, although 
he tries to hold himself up in adversity. Even the dis- 
ciple does not hold himself up; but is held up by the 
truth. 

The man with the natural mind would bedraggle the 
disciple in the mire of his own nature, and accuse him 
of that of which he is himself guilty ; but he is not deteri- 
orated or caused to retrograde by the personal self's 
opinions. That self is made a servant, instead of allow- 
ing it to be his master. The disciple is planted in the soil 
of self, but he grows not in it but out of it, partaking of 
another nature. The truth works contrary to the natural 
mind, by putting its law in the diciple's inward parts 
and writing it in his heart (mind). 

Another strong point showing the failure of the Social- 
ist teaching, based on the human mind, is in the ques- 
tion of leaders. The mind that can be led by one 
leader can be led by another. When the first false 
inspiration dies down in the following of one, it is ready 
to take up with another, with his similarly delusive 
ideas. Leaders become dogmatic that they may hold 
their followers. When a change takes place, the leaders 
do not change with the tide to meet arising conditions ; 
because in so doing they would repudiate their own 
former positive stand and be forsaken by their follow- 
ing. As long as the adherents of the Socialist teaching 
are looking to their personal leaders to guide them, it 
is proof that they are not ready for true co-operation, 
for in such case the follower is under the domination and 
hypnotic control of one who in turn is under the control 
of his own mind. 



294 Socialism Reviewed 

The enlightened disciple sees a purpose in all things. 
He does not undervalue the means to the end, because 
it is a hard road to travel. All things are lawful unto 
him, but all things are not expedient. The things he 
needs are utilized for him ; but he is not brought under 
their power. They work in the end towards his emanci- 
pation, though they trouble him in accomplishing the 
purpose for which they are ordained. All the good the hu- 
man mind talks about does not connote with the facts 
about the inanity of that mind, insofar as being able to 
measure up in the least degree to the good it talks about. 

The natural is analogous to the spiritual as a symbol. 
One not used to rich food is better able to digest a little 
than a large amount. Milk is meant for babes; for 
they have no teeth to chew meat: it would choke them. 
So the man of the human mind is choked by the knowl- 
edge of that mind; but that is his natural food. The 
truth he is averse to totally, for it takes away his false 
life. 

The celebrities of Socialism are chided by their fol- 
lowers for failure to accomplish the official business they 
set out to do (their actions are untimely). They have 
been put to the test and found wanting; which is the 
case with their followers also, when they are put to the 
test under like circumstances. The followers expect 
their leaders to do something for them that they are not 
willing to do and cannot do for themselves. 

Scientific Socialism is not truly scientific in its own 
use of the term, when Socialists are unable to translate 
their teaching into actual practice, the reason being, 
that the mind from which they get their human knowl- 
edge is the inveterate foe of economic justice. The 
pseudo-science of the natural mind classifies effects, and 



Man's Evolutionary Ideas But Forms 295 

then bows down and worships the effects it classifies. 
The carrying out of equity and justice requires no edu- 
cation of the human mind variety. It is the simplicity 
of Christ, truth, that is its procurer. The common 
mind gets so high, in its own estimation, that it cannot 
come down and render that which is practical and ex- 
emplary along the line of service. 

There is no fidelity to truth in the human mind, and 
no two can simultaneously be fully in accord; but from 
the true standpoint of the unchanging law they are 
bound to act in unison, from the piety of their own prin- 
ciple. 

It takes both the working and the capitalist classes 
to make up the Capitalist System ; but the human mind 
blames one class to excuse itself in its position, what- 
soever it is. The overworked and underfed occupy a 
more exalted position than exploiters of the poor, if they 
are in the true service of their fellows. The human 
mind has the harrow of war with which to try to settle 
its difficulties, but it does not settle them with this 
means, or in that way. 

There is a saying of Socialists, that whenever men get 
desperately hungry they will wake up. But their own 
mind tells them that it is the system, and the other fel- 
low, that is to blame for their hunger ; but that does not 
arouse them. The human mind proposes this question: 
"Are there no injustices and oppressive practices com- 
mitted by man against man ? ' ' There are ; but in truth 
this only acts towards the tying-up of the perpetrator 
of these acts in the end, and the loosing of the one against 
whom they are done; for that is the opportunity of 
the sufferer to show the forbearance of the inner man 
and be tried along the lines of the other virtues. This 



296 Socialism Reviewed 

is not said for the purpose of excusing the oppressor. 
"Blessed are ye when men shall revile you, and perse- 
cute you, and shall say all manner of evil against you 
falsely for My sake. Rejoice, and be exceeding glad; 
for great is your reward in heaven: for so persecuted 
they the prophets which were before you." Again the 
human mind says : ' ' Suppose everybody would do that. ' ' 
But they are not doing it; and there are no supposi- 
tions in the truth. When the time comes that all do it, 
then there will be understanding back of it for true 
co-operation. 

From the personal-mind basis, the avid mind cannot 
be regulated, with its varying degrees of personal supe- 
riority; while there are those with directive and execu- 
tive ability, and others with only the ability to execute 
their dictations. When the natural mind is educated 
along commercial lines and puts that education into 
effect, accomplishing its mercenary schemes, then it is 
called successful, and is held to be of auspicious trend. 
But that is poor success, and there is no analogy between 
it and the truth which makes free. 

To take advantage of his fellow-man through crafti- 
ness is the human mind's ideal and is acclaimed as suc- 
cess, especially when covered by what appears to be 
beneficence. The human mind falls into the way of 
calling that right which is simply custom, and it be- 
comes educated in carrying on its machinations along 
that line without compunction. Socialists will have to 
come to the seeing that the only obstacle to the carrying 
out of their ideas is the person of man himself; then 
they will not be waiting for others to see things as they 
do. 

Equal rights and equal opportunities do not come 



Man's Evolutionary Ideas But Forms 297 

from the man of the senses, who has no oil in his lamp 
to light his path, and is unable to demean himself in 
the tests made of him, as a disciple of the truth. In 
truth, it is not a question of sameness of environments; 
for a goat would thrive where a sheep would perish. 
The human mind receives no sustenance from the Spirit 
of truth, but is let be until such time as it has served 
its purpose ; then it is taken away. That which is plant- 
ed in the disciple is of the same nature as the Spirit of 
truth, and buds and blossoms in the order of its un- 
foldment. 

It is evident that there is nothing evil of itself. Ap- 
pearance of evil comes by the common mind setting up 
in place of the highest something upon which to center 
its affections. It may even be called material necessities. 
But in truth it is not the gift that is to be worshiped, 
but the Giver of the gift. When that Giver is looked 
to, instead of the gift, there is not so much as a sem- 
blance of lack. Justice does not come from equitable 
dealing; but from that which caused it. The material- 
ist does not see this. ' ' Seek ye first the kingdom of God 
and Hi3 righteousness, and all these things shall be 
added unto you." 

The love of money is the root of all evil because money 
is set up by the human mind. It is the temporal power, 
and would usurp the place of the All-power. Money repre- 
sents the human mind's love of power: its opposite ia 
the power of love, which is above and beyond the human 
mind. The common mind fixes its affections on the visi- 
ble and limited; while in the truth the love of the in- 
visible to the eye, or Spirit of truth, there is beneficence 
and bounty for all. The affectations of the personal 
mind stand in the place of the affections which are to be 



298 Socialism Reviewed 

set on things above; for the personal is not in reality 
hindering the Spirit of truth which is over all. The 
beneficence is found in the instruction of the disciple, 
who when he is weaned from the idolatrous worship of 
shadows will not abuse and misuse temporal things; 
but while being weaned, he will fall short of the goal. 

The truth about anything is not extraneous to the 
disciple: it is everywhere present. Likewise the fair 
dealing of man with man must come from within him. 
Thou shalt love the Lord thy God with all thy heart, 
soul, mind and strength, and thy neighbor as thyself. 
The truth is fulfilled in this ; for when the disciple loves 
the Lord, who is the Truth, he loves his neighbor also; 
and when he loves his neighbor, it follows that he will 
love the Lord ; for the love of God is of the same nature 
as God. And in reality there is not two, but one— the 
All-Power. 

In truth we cannot place dependence on the personal 
mind and its science, which mind goes according to its 
state at a given time and cannot take into consideration 
its other sundry states : if it could, it would not be under 
the control of one particular state. The love of the 
temporal, assumed power is the root of all evil, and that 
root is indigenous in the human mind. 

Another delusion of Socialists is, that the workers are 
not selfish enough to claim what belongs to them. They 
are selfish enough ; but the opportunity is lacking to get 
all they desire. Another argument of Socialists is, that 
the attitude of any member of their party does not 
change their principles. This teaching also is an off- 
spring from the human mind, and its attitude proves 
that every statement of truth this mind gives utterance 
to it will scrap in practice. Therefore the principles of 



Man's Evolutionary Ideas But Forms 299 

the doctrine are false, for they are admittedly taken 
from the personal mind, which is divided against itself, 
always repudiating the very good it claims it can do. 
The personal mind does not leave its selfishness; and 
even when it would seem to do so, it reverts to the same 
thing — the recrudescence re-asserts itself. 

The nature of man's mind does not change with sys- 
tems; all the symbolism of the natural shows this. The 
beasts of the field have their distinct nature : lion, lamb, 
sheep, goat, and the man of the senses are functionaries 
doing what their nature bids; but in his composite 
make-up the man of the senses diffuses over a wider field 
than the lower animals. The lion, with his carniverous 
nature, is a type of the man of the senses ; and the lamb, 
with the angelic, is a type and shadow of the disciple 
of truth. This latter does not at all refer to the senti- 
mentality of the human mind, nor to something with 
wings, but to the contrary of them. The disciple sees 
the separation of these two natures going on in him, 
and the outcome, which leaves only that which endures. 
It is the separation of the tares and the wheat, the sheep 
and the goats, the human and the divine. This "divine" 
does not refer to a state of man's mind when in exalta- 
tion; the sentiments of the man of the senses are not 
divine. 

Socialists advance many strong points, but always err 
in their inference from them. The man of the senses 
needs food, clothing and shelter; the disciple of truth 
needs more than these — and gets them. The disciple 's 
personal shortcomings are patent to him, but he is not 
a deliberate liar; the higher law is in the ascendancy 
in him. otherwise he would not be a disciple of the 
truth; certainly not if he were given over entirely to 



300 Socialism Reviewed 

the human mind. The separation is between the man of 
the senses, the outer man, that blames something 
for his troubles, and the inner man, who sees the pur- 
pose in all things, knowing that cause produces effect, 
hence that there is nothing blameworthy, as all things 
are for the inward profit of the disciple. 

Interest, rent and profit are looked upon with disdain 
by the Socialist ; but he does not make the correct appli- 
cation. Not seeing that the man himself is the source 
from which these things come, he denounces the effect 
of the injustice, not knowing the cause. (This is rela- 
tive to the question of surplus value ; or the inflation and 
getting of something acquired without labor.) Even 
when the Socialist becomes acquainted with his own 
teaching with respect to use value, exchange value, ex- 
cess increment or surplus value, he has by no means 
arrived at the true idea of value, which is spiritual; in 
other words, it comes from the standpoint of cause, not 
effect. 

The personal mind itself works from a chance basis; 
but the higher law knows what it can do, and lets it go 
only so far. From the chance basis one man's accumula- 
tion is another man's loss. According to supply and 
demand and the furtive actions of the common mind, 
value, price and profit, under the present order, vary 
with conditions and circumstances. The Socialist will 
have to learn that the natural mind cannot be regulated 
to deal justly. Of course, that mind will imitate justice, 
and in so doing hoodwink itself into believing that 
it has that which pertains to the truth, in the fulfillment. 

The Socialist says, under the new order of the Co-op- 
erative Commonwealth, it will be stipulated that all 
shall have an equal opportunity; but most Socialists 



Man's Evolutionary Ideas But Forms 301 

say, "I believe in getting while the getting is good," 
under the present system. Under any system of man's 
mind there will be the same inclination in the human 
mind, whether latent or outwardly expressed. This re- 
veals the nature of that mind — waiting for a certain 
form of society to give it from without what it has not 
within. Of course, man goes on to say, that the in- 
centive to take advantage, to the detriment of his fel- 
lows, would not be where a man received only the prod- 
uct of his labor, accumulation of his necessities requiring 
him to work less time than under the present system; 
but the man of the senses is more wild than a beast. 
An environment, or enclosure, cannot be fixed up for 
him, and be he put into it and be expected to stay in it 
without restraint. 

The darkened human mind does not see that the mem- 
bers of society must be right in the first place, before 
they can have this effect, true co-operation. The proof 
of how much society believes in the Co-operative Com- 
monwealth is the Society itself. The man of the senses 
frames imitation co-operation, following leaders solely 
because they harmonize with his own ideas, and not 
because of true reasoning, which is its reverse, as com- 
ing from the personal mind. Like attracts like. The 
man of the natural mind cannot understand the disciple. 
The dialogue of the truth is between disciples of the 
same calling. There is no comprehensive colloquy be- 
tween two opposities; except that the higher sees the 
lower for what it really is; but the lower perceives not 
the higher. 

The affirmation that the human mind is not a fitting 
foundation for co-operation, is no argument against co- 
operation. It is but paving the way and proclaiming true 



302 Socialism Reviewed 

co-operation, by specifying the difference between it and 
the multitudinous ideas swarming from the human mind, 
and the other numerous methods of trying to bring it 
about. 

The idea of organizing on the job, bringing proxim- 
ity of action closer to the issue by such industrial or- 
ganizing, instead of political, and trying to get demands 
by the ballot, illustrates how far short the human mind 
comes from putting its own ideas into execution. The 
Industrialists and the political faction of the Marxists 
are deficient, not seeing that under whatever form or 
system man's mind may contrive, and even according 
to their own teachings regarding the details in practice, 
to a certain extent there will necessarily be both politi- 
cal and industrial action, even if it be only to the elec- 
tion or appointment of a foreman on the job and the 
carrying on of the actual work; but it is a particular 
kind of industrial and political action its adherents in- 
dicate, upon which they split, one branch using a dif- 
ferent technicality from the other as an excuse for 
breaking fellowship with them. Both are in the way of 
error, for they follow parties ; and a party is for a party 
and against the Co-operative Commonwealth. They take 
sides; and the true Commonwealth cannot rise in a so- 
ciety of two sides, each opposing the other. 



CHAPTER V 

The Human Mind Cannot Govern Itself and is Led by 
Its Wants and Desires 



The human mind would draw a line between govern- 
ment and administration; but that mind requires to be 
itself governed (held in bond), since it cannot govern 
itself. It is looking for justice, but is unable to mete it 
out. The truth works to the curing of each member, that 
the whole body may be well. 

The man of the senses is but an effigy of the inner 
man; that is, in his nature, which tries to exalt itself; 
but it is used for a purpose, and the purpose is supe- 
rior to the thing that is being used. The personal mind, 
in trying to hide itself, comes in with interjection of 
certain bad incentives originating in something other 
than its own self, but these incentives spring from itself. 
Instead of seeing that the conditions and actions are 
the outcome of his nature, he tries to make it appear as 
though his nature will measure up to a just order of 
things, and because injustices prevail now he lays it to 
the system, instead of taking it home to himself and the 
others of which the system is comprised. In truth there 
is nothing to excuse or accuse ; but that which is not of 
the highest is relegated to its lower place, after having 
fulfilled its mission. 

The human mind, in manipulating things to suit itself, 
brings on a reaction that it does not desire, but needs. 



304 Socialism Reviewed 

This mind does not get rid of covetousness by doling out 
money that does not belong to it, and calling it "char- 
ity." When one baneful state of this personal mind is 
put under cover, the deceived mind thinks it is over- 
come, but another takes its place. The disciple is not 
rectified from without, but from within : then he is no 
longer controlled by states of his selfhood arranging 
themselves in different shapes, and assuming different 
forms and aspects to deceive. When more real justice is 
manifested among men it is a sign not of betterment 
from without, but from within; it is the sign, the evi- 
dence and the reflex of what emanates from within the 
truth. 

Collectivism, which is of the truth, brings about spon- 
taneity of right action, because each individual is in con- 
cord with the rest. That man will deal justly in the ap- 
portionment of necessaries is only incidental to the high- 
er pinnacle of understanding. From this we see that 
the economic question is not something to be dealt with 
separately, as Socialists think; the higher law is in- 
volved. This higher law gives a ready answer to this 
question and solves its problems. It is simply a concom- 
itant of the truth, which includes it with everything 
else. This is too much for the human mind to swallow, 
and it only misconstrues it anyway. It believes in the 
increased knowledge of effects of the human-mind's 
varieties. The simple truth it tries to make appear com- 
plicated ; but it dotes on its own accumulated knowledge, 
which is not knowledge of the truth. The glittering 
culture of its own making appears to that mind like the 
real thing. 

The intemperate and inmoderate mind does not know 
the difference between what it wants and what it needs. 



Human Mind Cannot Govern Itself 305 

However, this mind is the causeway over which the 
disciple goes ; but it does not go through with him. One 
personal mind, in its cautel characteristic, is not amen- 
able to the other in the matter of agreement. They 
appear to agree, by compromise, being put in subjection 
one to another, or by one voluntarily following the 
other; but it is subjection to another mind more domin- 
antly pronounced. ' ' Can two walk together except they 
be agreed?" 

The law of man's mind is contravened by the higher 
law, the law of cause and effect, with the cause over the 
effect. This law says: "Whatsoever a man soweth. 
that shall be also reap. ' ' This points out the higher law, 
which is above the human mind, which thinks it can 
sow and escape the reaping from its dark deeds. This 
same mind will ask the question, "Why harp so much 
upon the personal mind?" The repetition is necessi- 
tated by the many lies and subdivisions that are 
resident in this mind. Calling that mind a lie tells 
what it is, but this does not keep the man of the senses 
from being fooled ; for he is not the inner man ; and he 
must be deceived or he would not be the man of the 
sentient make-up. It is in the house divided against 
itself that the man of the senses lives, and all the tur- 
moil, confusion and injustice he experiences is traceable 
to that house. The true teaching of co-operation, equity 
and justice has been exploited for so long on the chop- 
ping-block of man's mind, that it is haggled out of all 
semblance to its pristine perfection, but in truth it re- 
mains the same. 

The personal mind does not in reality affect the high- 
er law, but it takes the sayings of that law and attaches 
to them its own lower meanings. The many traditions 



306 Socialism Reviewed 

piled on the sand foundation of the natural mind brings 
destruction to that foundation. These traditions take 
the place of the truth in man's mind, but the truth 
transcends that mind. The mind of man sets up its 
innovations, or forms of co-operation : that is as far as 
it can go. The disciple is not desirous of joining up 
with the carnal mind; for it is from that he is being 
severed. "Say ye not, A confederacy, to all them to 
whom this people shall say, A confederacy ; neither fear 
ye their fear, nor be afraid." That which is above the 
human mind looks not at effects, but through them to 
the cause beyond. 

The human mind that is ensconced in luxury and that 
fares sumptuously, is not given to the commiseration of 
those in poverty and want, for compassion is from a 
higher source than the personal. Human sympathy is 
shy of truth. It would give where it is not needed, 
catering to the deceit and trickery of him it thinks it 
helps; and it turns down the one that is in real need, 
for it has not the truth to give. It believes the pre- 
varicating human mind, and has no ear for the simpli- 
city and straightforwardness of the truth. 

The personal mind looks for something with as little 
expenditure of effort as possible ; and one member of the 
body, from that basis, considering himself to be separate 
from the rest, connives and schemes to have the others 
carry his burden. This causes the whole body to suffer 
because of this injustice. "Behold the hire of the labor- 
ers who have reaped down your fields, which of you is 
kept back by fraud, crietn; and the cries of them that 
have reaped are entered into the ears of the Lord of 
Sabaoth. Ye have lived in pleasure on the earth, and 
been wanton; ye have nourished your hearts, as in a 



Human Mind Cannot Govern Itself 307 

day of slaughter. Ye have condemned and killed the 
just; and he doth not resist you. Be patient therefore, 
brethren, unto the coming of the Lord. Behold the 
husbandman waiteth for the precious fruit of the earth, 
and hath long patience for it, until he receive the early 
and the latter rain. But above all things, my brethren, 
swear not, neither by heaven, neither by the earth, 
neither by any other oath ; but let your yea be yea ; and 
your nay, nay ; lest ye fall into condemnation. ' ' 

The simplicity of the truth with regard to co-opera- 
tion is that the greatest is as the least, or the servant of 
all. This is contrary to man's mind, but not to the 
truth; for in the truth the proud man of the senses 
must be brought low for the inward man to issue forth. 
The man that is great in his own eyes and in the eyes of 
the world, is abased by the truth. "And whosoever shall 
exalt himself shall be abased; and he that shall humble 
himself shall be exalted." The proud human mind 
does not want to serve, but be served; but the disciple 
gains the truth at the point of service. "Woe unto 
them that are wise in their own eyes, and prudent in 
their own sight.' ' 

Acording to the Internationalists, their main weapon 
is the strike; but one set of human minds coercing 
another set, does not bring the economic justice that 
both sets lack. It takes many members to make the body 
politic, therefore the members must be correct first, in- 
stead of having the ' ' right ' ' system first, as man 's mind 
calls it. In true unity of the "All for each, and each 
for all, ' ' there is not present the aftermath of the natural 
mind manifested in relentless strife. 

The common mind has its ambitions, and these ambi- 
tions can only be realized by subjecting others, in place 
of being their servants. The servitor of all is not losing 



308 Socialism Reviewed 

anything himself. He that ministers to the whole body 
serves himself with the rest. It matters not as to the ed- 
ucation of the human mind, how great soever it be, dis- 
unity is its outcome, even among those educated in the 
same branches. Different facets of an identical thing 
appear to each one differently. With this fact in mind, 
the question arises as to how long they will be together 
upon any matter, for they are never truly in unison. 

That men will deal justly from the true basis, of 
which the human mind is ignorant, is the necessary cor- 
ollary of the truth they are given to see. That is: as 
it is natural for men to act selfishly from the common- 
mind standpoint; so does it follow with respect of spir- 
itual things — they will act the opposite way than they 
do when controlled by the senses. " Again I say unto 
you, That if two of you shall agree on earth as touching 
anything that they shall ask, it shall be done for them 
of My father which is in heaven. For where two or 
three are gathered together in My name, there am I in the 
midst of them." The foregoing sayings illustrate that 
agreement which comes from the true standpoint. Even 
if only two agree, it is evident that their agreement is 
from the true basis; and what they ask for, from this 
true basis, must necessarily be given them : they will 
get their request. Their 's is another foundation than 
the personal. 

In truth there are diversities of gifts; and disciples 
who are far enough advanced do not quarrel over the 
respective gifts, nor pay homage to the gifts, but to the 
Giver of the gifts, in Whom there is an unlimited supply 
for all. All are included in His apportionment, from 
the least to the greatest. There is no anxiety in the 



Hitman Mind Cannot Govern Itself 309 

disciple, nor fear of danger or lack when the natural 
man is subjected completely in him. 

The common mind brings up another excuse. It in- 
timates how monotonous it would be if all thought alike. 
But in this it is only giving its own ideas about thinking 
alike — which counts for nought, so far as truth is con- 
cerned. Those going through the convulsive and ex- 
cruciating experiences are waitng for a word of truth to 
comfort them. "But when He saw the multitude, He 
was moved with compassion on them, because they faint- 
ed, and were scattered abroad, as sheep having no shep- 
herd. Then saith He unto His disciples, The harvest 
truly is plenteous, but the laborers are few. pray ye 
therefore the Lord of the harvest, that He will send 
forth laborers into His harvest." 

Man is judged out of his own mouth by the truth. 
There is no fairer judgment than that. There is not a 
vestige of hearsay in the true way. "For by thy words 
thou shalt be justified, and by thy words thou shalt be 
condemned. ' ' The man of the senses judges you, not out 
of your own mouth, but with his mouth, accusing you 
falsely. The tree is known by its fruits; yet only by 
those that know the fruits, which the human mind does 
not. It mistakes the white life of the outside for real 
holiness. One with the simplicity of the truth laconi- 
cally set up in the inner man cannot be hit by the per- 
son of man. He has nothing of his own, but only what 
is common to all prepared to receive it. The law of the 
truth works independently of man's mind, and is re- 
condite to that mind. Economic determinism does not 
determine what that law is ; but that law determines in 
regard to economics. In other words, it is vice versa, or 
the other way about, to the human mind, as is every 



310 Socialism Reviewed 

thing that is true. The Lord Jesus needed not to be 
informed about man, for He knew what was in him. 
The materialist conception of history has no concep- 
tion of the shortcomings of the person of man relevant 
to co-operation, but its inevitable giving way before the 
light is seen by that light, as to its purpose. But the 
personal conception is the narrow one, from the so-called 
scientific standpoint, attempting with inquisitional 
methods to do the determining, asking concerning mat- 
ters of which it is ignorant, and not able to receive the 
answer should it be given. 

The evil fruits of the human mind are many, and 
contention, division and strife are the result of their 
action ; while, love, joy, peace, etc. are of the truth alone, 
without a rival. The human mind is alert when 
it comes to demanding justice for itself; but does not 
reciprocate by giving justice, because it has none. Ef- 
fect is never irrelevant to cause; retribution is upon 
that which oppresses, and discipline in the way of chas- 
tisement is on the man of the senses — he must pay the 
uttermost farthing. "For Thou hast broken the yoke 
of his burden, and the staff of his shoulder, the rod of 
his oppressor, as in the day of Midian." 

The man of the senses will reap in the same field in 
which he has sown ; but he is deceived in regard to that, 
thinking he can make a detour and get around by an- 
other way. The natural mind, with its circumlocution, 
publishes with much writing, and plausible speech, in 
its oracular declarations, its views about co-operation; 
but it is only simulation of the simplicity of the truth, 
and the more talk there is about it the more will be the 
divisions concerning it. That which is of truth is a 
mystery to man's mind, for that mind only deals with 



Human Mind Cannot Govern Itself 311 

delusive effects. Its treatment of a subject is merely 
that which is visualized by its own outer sight, instead 
of being insight of the truth. Out of the aphorisms of 
his mind a man broaches the statement that common 
sense tells one that men would get along better if they 
would co-operate; but, taking it from the changeable 
mind, common sense is but another name for common 
ignorance. The wherewithal of unity must be had be- 
fore men can co-operate along the way of truth. That 
way is knowledge of the truth. 

People that are supposed to have common sense do 
not agree for their own benefit : the truth they alto- 
gether miss. Again, common sense is common appear- 
anie, with variations in each individual. It is the disim- 
ulation of the human mind, when trying to appear wise. 
What man counts gain from his own personal view 
is not the great gain of the higher vision. Man's idea 
of gain serves the purpose of bringing him towards 
the end of himself. When he has been lifted up in pride 
he is at the place where he is ready for a fall ; and fall 
he must before the disciple is prepared to start on his 
upward way — the highway of all truth, leading to its 
accomplishment. 

The Internationalists make the statement that under 
the present economic system the workers are not compen- 
sated sufficiently in wages to buy back the products of 
their labor; that a fraction of what they produce is all 
that they can acquire. Hence there is an over-produc- 
tion of commodities ; which means, the harder they work 
and the more they produce the less they have, because 
they must wait until the glut in the market, resultant 
from their labor, is reduced. Consequently, when they 
have produced more than the employers they work for 



312 Socialism Revietved 

can readily sell, there is an over-production for the Cap- 
italist, and an under-consumption for the worker. Yes ; 
but this state of things conies from the cupidity of the 
ordinary mind, which reckons value from a material 
basis. This is not to be laid to any particular class, al- 
though a particular class is intrumental in carrying out 
the oppressive work. It is chargeable to the human 
mind in general, and not to a particular class of minds. 
So we see from this that the warfare is not physical — 
flesh against flesh, which gets at the rectitude of this 
question, but that it is the working from an entirely 
different basis. "For though we walk in the flesh, we 
do not war after the flesh (for the weapons of our 
warfare are not carnal, but mighty through God to the 
pulling down of strongholds) ; casting down imagina- 
tions, and every high thing that exalteth itself against 
the knowledge of God, and bringing into captivity every 
thought to the obedience of Christ." 

The contradiction of a system of speculation, where a 
few grab the major portion of the products of labor, not 
laboring for it themselves, and where those that labor 
are deprived in great measure of the fruits of their toil, 
is in the human mind, and not in any one class. The 
veracity of that mind is questioned by the truth. If 
this mind were honest there would be no exploiter and 
no manipulation of the temporal forces for selfish profit. 
The Capitalist is not the only oppressor of the work- 
ers: they oppress each other; because their ideal is the 
temporal power which they kick against the Capitalist 
for possessing. Therefore they fight against the co-op- 
eration they claim to believe, in the mad scramble. 

Truth is radical ; it goes to the root of a matter. But 
it is not fanatical : which is the state of the human mind 



Human Mind Cannot Govern Itself 313 

in its mistaken zeal. The common acceptation of the 
word "radical" is aligned with fanatical, it works that 
way, it does not get at the root of the matter which is 
its true meaning. The fanatical mind is always trying 
to bring something to pass before the time is ripe. The 
just course that this mind thinks it sees is a figment 
of its imagination, and works to the subverting instead 
of the upbuilding of its subject in the truth. When a 
student begins to get right within it is the leaven work- 
ing, which will leaven the whole lump. The personal 
mind only sets up that governed by its own devices. 
Truth is not manifested nor demonstrated in the many 
human minds. Those minds represent the lords many 
and gods many. But truth abides in the one Mind; 
"above all, and through all, and in you all." 

We now come to the modes of action of the human 
mind, showing where it fails utterly in its Socialistic 
relationship; and the facient (the performer) in this 
way will find that his doings at one time are in con- 
flict with his doings at another ; and are also in con- 
flict with the ambitions and play-for-power of others. 
The human mind always desires to do away with what 
it considers a bad effect, not probing to the cause of the 
trouble ; as for example with the syndicalists, in their 
ideas of centralization and de-centralization. 

The Socialists' three modes of action, from the same 
mind in which they fail, are : education, agitation and or- 
ganization; leading to emancipation (as they suppose). 
They do not see that these three being adduced from 
the human mind, have in them the seeds of division and 
dissolution. These three are the trinity of the educated 
human mind utilized for the accomplishment of its 
wants and desires; and the education, agitation and or- 



314 Socialism Reviewed 

ganization have for their counterparts contention, divi- 
sion and strife. Socialists not only use these against 
the class they fight, but against one another, in their 
many factions and in their own ranks. 

According to these three: First, we have education; 
then agitation; and the outcome of the two, organiza- 
tion; but they do not result in emancipation. The edu- 
cation and the agitation are still going on, breaking 
up the first organization and forming another, and so 
on, not on the foundation of economic justice, but on 
the wreck of the first human mind's organization. 

The more educated in the personal mind men become, 
the more are they divided. Even where they take the 
same subject, each one becomes as it were a little ped- 
agogue himself; and when under the influence of a 
teacher he will believe almost anything that teacher 
tells him, for his mind is under the other's control that 
asseverates his private teaching, whatever it may be, 
and the teacher in turn is under the domination of his 
individual mind. 

The human mind basis is false of itself, even as an 
adjunct or accessory of the truth; except as it forms a 
pathway which the disciple must traverse to reach the 
truth. He does not, however, carry it with him into the 
truth. 

The natural mind's organizations are split up by the 
dissenting human minds, not through any higher mo- 
tives, but from desire for temporal power in personal 
leadership, and the personal admiration of the follow- 
ing. The schisms are in those that stay in the organiza- 
tion, or that come out and form another party, or in 
those that leave the organization altogether but still are 
divided in their own minds. These latter become or- 



Hitman Mind Cannot Govern Itself 315 

ganizations in themselves, oftentimes more dogmatic 
than before. The difference with the disciple is that he 
is taken out of the confusion of his own mind by the 
Spirit of truth, and is given the mind of truth according 
to the measure of his receptivity. The personal mind 
cannot build on the truth, which it has not. The petty 
party lines of the common mind, for the personal ag- 
grandizement of a certain clique, show that this mind is 
opposed to right and justice, which includes equal rights 
and equal opportunities. 

The natural mind whirls around, but does not go 
ahead towards the truth, which is its opposite. There 
never was a time when the human mind was more edu- 
cated than today (books of almost every description can 
be had for the asking) ; and there never was a time 
when there was more instability and confusion. The 
worldly-wise say it is a case of study, upon the right 
line; but follow the same line they are on and you will 
find the same fruit of the mind. No two human minds 
can come to real agreement from their separate study of 
the same subject; because they only get that which is 
in their mind. So, knowledge of the truth does not 
come from books nor from man's mind. When a man 
recognizes the true testimony, it is because he has the 
truth already within him. 

A man is not thoroughly deceived until he is sure he 
is right; and when he is sure in his own deceived mind 
that he is right, his disputations against the truth be- 
come emphasized. When the disciple is at the point of 
acknowledging lack of truth in his own personal mind, 
he is at the entrance-gate of the straight and narrow 
way which leads to life. The state of the human mind, 
in its opposition to the outcome of the commercial edu- 



316 Socialism Reviewed 

cation of the Capitalists' institutions, serves a second- 
ary purpose in striking a sort of baiance. so that the 
Capitalistic oppression will be held in bounds, to a cer- 
tain extent; but the disciple works from a higher basis 
than remedy of effects, and is given the truth, in which 
there is neither oppression nor violence. It is taken for 
granted that the human mind must do what it does to 
express its own nature ; but all man 's doings are brought 
to an end when he arrives at the summit of truth — over 
all. 

The common mind asks the question, in its circum- 
loquaciousness, "Are we to stand by and not do our 
part to help lighten conditions and alleviate oppres- 
sion?" The disciple of truth is already doing that, 
through the higher law of truth. It does not matter 
what the subject is, the human mind, in its opposing evil 
with evil, does but magnify it, by stirring up the mind 
in which it resides. ' ' Resist not evil : ' ' this is not an 
arid aphorism of the human mind; it comes from the 
foundation of truth ; the human mind that resists evil is 
overcome of the same. 

The disciple does not believe what the senses see, ex- 
cept as a symbol of what is back of them, knowing that 
of themselves they relate only to temporal things; for 
the things that are seen are temporal; the unseen are 
eternal. It is the invisible things that the disciple sees, 
by the eye of faith, which to the senses are unseen, but 
are received in the understanding. 

The disciple does not accept the Calvinistic decrees, 
nor any other theories of men, which prove them- 
selves false on their face, in trying to explain the end of 
truth before they have the beginning. The simplicity 
of truth always reveals these as fabrications of man's 
mind. 



Hitman Mind Cannot Govern Itself 317 

Also, the disciple is not led astray by the differing 
schools of psychology, which seek to elucidate the hu- 
man mind. But they do not understand the nature of 
the human mind; much less can they study their way 
into the Spirit of truth. The natural mind is "psy- 
chologized ' ' by its own psychology, and always succumbs 
to the simplicity of truth. 

The disciple, with the simple truth, appears like an 
idealist or dreamer to the Socialist, with his false knowl- 
edge increased to the degree that it smothers the sim- 
ple fact that a child can understand. This so-called 
scientific part would work out in practice if the natural 
man were other than what he is; but his nature re- 
mains the same, never evolving into the truth. Even 
the Spirit of truth itself cannot evolve the lie into the 
truth. Nothing cannot be made into something. The 
Lord of lords and King of kings knows His own work 
from beginning to end, and does not add to it nor take 
from it; for He is all there is of the truth. 

The disciple that is the salt of the earth, when not 
appearing like an idealist or dreamer (as he is looked 
upon by the Socialist), is regarded by him at another 
time as an "agent provocateur" and hireling of the Capi- 
talist. 

The Socialist charges that people cater to and lean 
towards their material interests. They do; so does the 
Socialist. Of course, it follows that they do this at the 
expense of the economic justice they talk so much about. 
This is the strongest argument against their own mate- 
rialistic conceptions that never can get at the root of this 
question, because they linger with effects and pass over 
the cause of true co-operation, which is planted in the 



318 Socialism Revieived 

disciple regardless of his environment, which is merely 
the field in which he works. 

Injustices arise from the natural man himself, and 
the competitive system is the natural outcome of this 
man; but he kicks against the system and wants it 
changed. It is himself, however, that must be changed, 
before true co-operation is established, and this change 
comes not by building on the old foundation. The sum 
and substance of this matter is that the competitive sys- 
tem is the offspring of man, and not the other way 
about; therefore the man must be changed first. And 
Scripture testifies in consonance, putting cause and ef- 
fect where they each belong. 

The Spirit of truth cannot be written in a book, be- 
cause it does not come from the fertile brain of the 
natural man, which only deals with effects, itself being 
but an effect, but the true testimony is written, yet man 
cannot receive it with his carnal mind. Holy things are 
not given to dogs; nor are the pearls of truth cast to 
swine. The Lord Jesus did not present the truth to 
the natural mind of man, for the approval of the world ; 
but spoke to the disciples in parables. He expounded 
these parables unto His disciples when alone with them 
and made them to understand His teaching. "But with- 
out a parable spake He not unto them: and when they 
were alone He expounded all things to His disciples." 

The Spirit of truth, which does not come from a lit- 
eral book, is not copyrighted; this is one of the modes 
of man's mind, yet it serves its lower purpose. The 
Spirit of Truth needs not to be coyprighted and no man 
of himself can receive it. The common mind, trying to 
imitate the simplicity of Christ, exhibits instead the 
simplicity of man's head, which is foolishness. 



Human Mind Cannot Govern Itself 319 

The disciple hears the truth through other disciples, 
who minister the same one to another. "For where 
two or three are gathered together in My name, there 
am I in the midst. ' ' 

Disciples are not taken up with the natural mind's 
idea of success ; but the obscure way-faring man that the 
cultured mind rejects, calling him a tramp, when he 
begins to hear the words of truth, is a more fitting ves- 
sel to receive it than those tied to the worl<L with repu- 
tation of respectability according to man's judgment. 

The foundation of man's structure is his natural 
mind, nourished on scientific ideas, which miss the prac- 
tical truth given the disciple. This science strains at a 
gnat and swallows a camel, calling the unchanging truth 
preternatural, which it is; but not in the natural mind's 
signification, which is invariably averse to the truth. 

The foundation the disciple is placed on grows up 
into a spiritual house, not made with hands, eternal in 
the heavens. The disciple is taken away from mutable 
things and his affections are set on things above; there- 
fore, when it comes to the question of economic justice, 
the simple truth tells him that it does not come from 
equitable distribution according to labor performed, but 
that equal distribution is from the higher law of justice ; 
putting the cause and the effect where they belong, in- 
stead of reversing them, as is the wont of the natural 
mind. 

In summing up the Socialist teaching, it will be found 
that it is very much science or classified effects, and not 
plain facts. The man with the natural mind and senses 
cannot conform to altogether just laws; the laws must 
fit somewhat his own nature. The better the laws, the 



320 Socialism Reviewed 

more the human mind will counterfeit them, establish- 
ing a precedent for disregard of all law. 

The disciple of truth comes under the higher law, 
for his affections are fixed upon eternal things, and not 
on Mammon worship ; therefore the law most suited to 
the natural man governed by the lower law is not of the 
highest. Yet all laws are in the jurisdiction of the spir- 
itual law and are under its control. 

There is more comparative justice under the prevail- 
ing competitive system, with all its faults, than there 
would be under a Co-operative Commonwealth that is 
but a counterfeit of true co-operation, because the Cap- 
italistic system, divided into factions, keeps down the 
altogether czaristic control of one head, that is, to a 
certain extent ; whereas under a counterfeit Co-operative 
Commonwealth there would also be failure to take into 
consideration the higher and unchanging law of truth, 
which produce the inner man indisposed to take advan- 
tage of his fellows. No environment can change the 
perverse character of the man of the senses ; that is the 
work of the Spirit of truth, which finally takes him away 
altogether. 

The only Commonwealth worthy the name is the Com- 
monwealth of Israel, from which the human mind is an 
alien, not knowing that the earth is the Lord's and the 
fullness thereof; and that ye are all brethren in that 
Commonweath, with one common Father. 

The system is not to be blamed for the unfair deal- 
ings of the men in it; it is the result of what is in the 
men. The nature of man is expressed in the system, 
as can be seen in the different countries which have dif- 
ferent systems. The disciple of truth will not take 
advantage of his fellow-man under any system; but is 



Human Mind Cannot Govern Itself 321 

out to serve all. He does not blame, although seeing the 
unjust dealings between men; for he knows cause leads 
to effect. He is also not concerned about straightening 
out the other man, the man of injustice; he is too busy, 
looking towards his own perfection. 

The self-righteousness of the senses keeps up the con- 
fusion by trying to regulate the other members; which 
work belongs to the higher law of the Spirit of truth, 
which says, that as a man sows so must he reap. 

The mind of man, cloyed with its own knowledge, is 
there not to bring peace but a sword, and to set houses 
at variance. It makes no difference what belief this 
mind is inured to in its set states, the outcome is 
division. 

The truth brings disturbance to the common mind, con- 
founding its language, so that men of the flesh cannot 
agree in the falsity of the worship of their idols; but 
the Prince of Peace brings peace to His disciples. ' ' Think 
not that I am come to send peace on the earth: I came 
not to send peace, but a sword. For I am come to set 
a man at variance against his father, and the daughter 
against her mother, and the daughter-in-law against her 
mother-in-law. And a man's foes shall be they of his 
own household. He that loveth father or mother more 
than Me is not worthy of Me : and he that loveth son or 
daughter more than Me is not worthy of Me. And he 
that taketh not his cross, and followeth after Me, is not 
worthy of Me. He that findeth his life shall lose it; 
and he that loseth his life for My sake shall find 
it." 

If it is a question of economic justice, and the human 
mind tries to effect a cure of its diseases by its own 
weak means that caused them, it will but add to the 
holocaust; and the more it endeavors to free itself by 



322 Socialism Reviewed 

itself the deeper will it sink into the mire anl quick- 
sand of its own nature. But there is a law of justice 
that never fails, which is the savior of its own disci- 
ples! 



PENTECOSTAL MOVEMENT TESTED 



Pentecostal Movement Tested 



CHAPTER I 
Phantasies of the Mind. 



The purpose of this writing is to show the difference 
between the Pentecostal Movement of to-day and the 
true Pentecost narrated by the writer of the Acts of 
the Apostles. 

The method employed in executing this purpose is, 
to amplify (and yet epitomize) on these Pentecosts, 
pointing out in detail the differences between them; the 
former, where the disciples were of one accord in one 
place, and the latter, or modern Pentecost, with its 
phantasies and imitations from the human mind, in 
the various states of that mind, represented by the ad- 
herents and exponents of this latter-day movement, with 
their oratorical declamations and spectacular deeds. In 
these, the ludicrous side of the personal mind is brought 
to the front; also, in other states of the same mind, 
the sullen and sordid, or the jovial and jocund. 

The natural mind, in its deceptive states, cannot 
see for itself what it is; if it could, the Pentecostal 
People woulfl recognize that <fche gyrations of their 
personal mind are but the counterpart and replica of the 
confusion of tongues (Babylonish), instead of its op- 



326 Pentecostal Movement Tested 

posite; which, in the hypnosis of their mind, they take 
it to be. 

It is not the intention of this treatise to ridicule the 
Pentecostal teaching and its followers; any more than 
the intent would be to stand before a jail and mock and 
berate its inmates. It is simply testimony of alternating 
states of their human mind, and how that mind be- 
guiles its victim, making him think he has something 
when he has nothing, not being a partaker of the true 
Pentecost. For the more a man has of his own (false) 
knowledge, the farther away he is from the truth. 

The disciple who has received the first-fruits of the 
Spirit will come with boldness to the Throne of God, 
disbelieving the sentimental falsities of the human mind, 
refusing to accept them as truth because they come 
in truth 's name — a name which sectarians use to further 
their traditions. 

Now is the time for the disciple to disbelieve all lies, 
and not foolishly say, " Maybe there is good in them" 
with allusion to sectarian divisions, which have their 
origin in man's mind. For the word of God is not 
"Maybe," but "Yea, yea," and Nay, nay;" and not 
according to the "yes" and the "no" of the changeable 
mind of man. 

There is & good purpose in all things, but by no means 
in the way the natural mind thinks. The "good" of 
man's doings is had after those doings have fulfilled 
their purpose and have been swept away by the truth. 
The true disciple will not crucify his Lord afresh by 
building again on the sand-foundation of the natural 
mind. 

The feast of feelings of the modern Pentecost is not 
the feast of the fruit of the Spirit, which is the true 
Pentecost. Gibbering tongues and bodily contortions 



Phantasies of the Mind 327 

are not the fruit of the Spirit, whose crowning glory 
is charity — charity which "suffereth long and is kind, 
charity envieth not, charity vaunteth not itself, is not 
puffed up, doth not behave itself unseemly, seeketh not 
her own, is not easily provoked, thinketh no evil, re- 
joiceth not in iniquity but rejoiceth in the truth, beareth 
all things, believeth all things, hopeth all things, en- 
dureth all things." 

There is nothing of the natural man, nothing of per- 
sonal manifestations, in all these. 

Again, the "evidence" of human tongues and of fine 
speeches is no proof that the Spirit of truth in right- 
eousness and true holiness is back of them, as on the 
day of Pentecost, when the disciples were of one accord 
in one place, because what they had was from the same 
Spirit. These understood each other, speaking from the 
same source ; which understanding also was from the one 
Spirit, a common conception prevailing among those 
led by the Spirit. This true knowledge was not had 
from the manifestations, nor evident fact ; as man 's mind 
surmises, but from the Author of the true work. 

When the Lord wants a disciple to speak with tongues 
He causes him to speak for a good end ; never from the 
wants, desires and personal inclinations of the man of 
the senses, who is looking for signs and signs alone — 
which are all he gets. Because of this he can never 
receive the knowledge of the truth, for he is involved 
in shadows. 

The disciple gets understanding in spite of the natural 
man, from whom he is being delivered, and is finally 
completely sequestered. 

The common mind, in its Babylonish jargon, quarrels 
not over the gifts of God, but over its own imaginary 
gifts; showing the disciple that it can never of its own 



328 Pentecostal Movement Tested 

capacity arrive at the right way of the Father from 
Whom flow all our blessings. Man's claims to per- 
fection from this source, the human mind, are not true 
claims, to the disciple; for he sees in them a dealing 
with temporal things in Bacchanal worship ; not as in 
the days of old, when the disciples ate their meat with 
gladness and singleness of heart. 

The devotees of the Pentecostal Movement, comparing 
their Pentecost with the original outpouring of the 
Spirit, cite the case of the onlookers of that time with 
those of the present day, who, because of the manifes- 
tations, thought the disciples were intoxicated. They 
(the modern Pentecostals) argue that their phenomena 
of today and ridicule by spectators is proof that their 
Pentecost is one with the real Pentecost. Thus the 
human mind tries to match the true manifestations with 
its own mad antics. It was this same mind that accused 
the disciples of being drunk with new wine. 

The disciple who is going on to perfection is not 
living on the strength of some manifestation which man's 
mind contemplates as of the past. He does not turn 
his face backward, but forward. And he who is far- 
thest on toward the consummation of a perfect man has 
no need and does not look for outward signs. 

The human mind, in its errors, desires immediate 
possession of what it wants, because, it argues, if you 
look ahead to an ideal you never attain to it. Neither 
does this mind attain unto the truth by declaring that it 
already has it, when it has but a delusion of its own in- 
vention. The disciple aspires to perfection; but he 
knows when he has only started growing he cannot be 
at his maturity, and so he patiently waits for the end 
in view. 



Phantasies of the Mind 329 

There is no comparison between the physical bondage 
of the man of the senses and the disciple, for the spirit 
of the disciple is free, even though his body be incar- 
cerated ; but in the abject bondage of the personal mind 
enslavement comes from within itself. 

"Signs following" are the drawing force in the 
Pentecostal, or as it is otherwise called the Tongues 
Movement: it is the outward and visible signs that the 
natural mind cites as proof of their true authenticity. 
But what that mind considers proof is that which con- 
firms it in its deception. 

In the common mind there is no sign of understand- 
ing; for the true understanding never looks at the sign 
with the remark, "That is enough," but weighs what 
prompted the evidence. An evil and adulterous gener- 
ation seeketh after a "sign" — to have something in 
place of the truth, which they have not. 

The deceiver is there to deceive the very elect, were 
that possible, and this he does in this case with signs. 

The sign of truth does not come from the loquacious- 
ness of the sense-man: it works inwardly, in the silent 
separation of the lie from the truth — at the period when 
the disciple is beginning to be taken away from the 
thrallclom of his personal mind. "For the mystery 
of iniquity doth already work : only he who now letteth 
will let, until he be taken out of the way." 

Feelings, emotions, sentiments, form the basis of the 
Tongues Movement. This accounts for its many divi- 
sions. The human mind is let loose on this field, and 
a full harvest of signs is reaped. "And then shall that 
wicked be revealed, whom the Lord shall consume with 
the spirit of His mouth, and shall destroy with the 
brightness of His coming: even him whose coming is 
after the working of Satan, with all power and signs 



330 Pentecostal Movement Tested 

and lying wonders, and with all deceivableness of un- 
righteousness in them that perish; because they re- 
ceived not the love of the truth, that they might be 
saved. ' ' 

jr The convincing evidence that truth is not obtained 
by the natural mind is its continual looking for par- 
ticular signs, manifestations and demonstrations, pro- 
jected outwardly from itself. Knowledge of the truth 
works tacitly within, and is minus the blare and blaze 
of the false fire of the senses of man, which, in their 
misapprehension, mock at that which is of deep sig- 
nificance to the disciple. 

The man of the senses, thinking himself to be some- 
thing, believes that his ideas come from the Spirit of 
truth ; but these are the resultant effects of the hallucin- 
ation of his mentality, which prompts him to be doing 
something with his head (not true Head) and by other 
members; for he takes it that truth has not these 
members to be of service. Therefore the natural man 
tries to acquire the things of the Spirit by physical 
means. ' ' foolish Galatians ! who hath bewitched you, 
that ye should not obey the truth, before whose eyes 
Jesus Christ hath been evidently set forth, crucified 
among you? This only would I learn of you, Re- 
ceived ye the Spirit by the works of the law, or by the 
hearing of faith? Are ye so foolish? having begun in 
the Spirit, are ye now made perfect by the flesh?" 

The imitations, which are man's works, with their 
verbiage, in the profusion and confusion of tongues, 
are a travesty on the pure language of Spirit, in which 
the comers thereto, though functioning in various ways 
as the different members of the body, appear to ap- 
proach the strait gate by different roads, yet they are 



Phantasies of the Mind 331 

all amenable to the same Lord and are bound to be in 
their right place in the body. 

The circumscribed appearance of power coming from 
the feelings, emotions and sentiments, as visualized by 
the man of the senses, is that from which spring his 
counterfeit works. 

Speaking with tongues from the utterance given by the 
Spirit is not for the natural man. Such a man cannot 
receive the things of the Spirit, which are discerned 
only by the spiritually-minded, who deal not altogether 
with external phenomena as does the natural man, but 
with the " power" that causes the true manifestation. 
"Notwithstanding in this rejoice not, that the spirits 
are subject unto you; but rather rejoice because your 
names are written in heaven." 

Weird and doleful sounds, winding up in a bedlam 
of noise and wild gesticulations, are regarded by the 
zealots of the Pentecostal Movement as a part of the 
fruit of the Spirit. They agree in this estimate be- 
cause of the magnetic attractiveness of their actions, 
and with the thought that something is being accom- 
plished. But the sentient being cannot be a partici- 
pator of the fruit of the Spirit by exercises of his own 
nature. The burlesque exhibitions of the sense-man 
are not the fruit of the Spirit. "For bodily exercise 
profiteth little; but godliness is profitable unto all 
things, having promise of the life that now is, and of 
that which is to come. This is a faithful saying, and 
worthy of all acceptation." 

The false obsecrations and exhortations of the natural 
man are clearly not of the truth as it is given the dis- 
ciple to see it; for in truth the disciple is made free 
of that from which the natural man tries to free him- 
self but cannot; for that which is bound cannot free 



332 Pentecostal Movement Tested 

itself. This does not say that even a disciple gains his 
freedom all at once; but it does affirm that he begins 
by losing confidence in the methods of man's mind in 
its attempted emancipation of itself by itself. 

It is love of the truth that frees the disciple from the 
proclivities and lower tendency of the sense-man, and 
keeps him from succumbing to the carnal mind. The 
enemy is eradicated by getting at the root of this ques- 
tion, which only the truth is able to do. This is not 
merely to spasmodically cover over the manifestation 
or the result of sin, as is the way of the natural man, 
whose every imagination of his heart (mind) is only 
evil continually, because there is no knowledge of truth 
in him. 

There is no faith in God emanating from the man 
of the senses. ''But without faith it is impossible to 
please Him; for he that cometh to God must believe 
that He is, and that He is a rewarder of them that 
diligently seek Him. " 

The word "sin" has been given a sentimental mean- 
ing by the traditions of men, because they deal but with 
its effect only, and consider it gone when it is simply 
covered; but every thought of the natural man is sin, 
because they are disbelief in the supreme power of the 
truth, from which all freedom springs; and this the 
man of the senses cannot receive. 

The common mind judges the disciple's freedom 
wrongfully, accusing him, and thinking, that because 
it is under the control of itself the disciple likewise 
must be a slave to his personal wants and desires. This 
shows that the common mind has nothing of the truth 
in it; for if it had it would rejoice in the disciple's 
freedom as a precious fact. 



Phantasies of the Mind 333 

The abstemiousness of the disciple does not come from 
personal goodness; it is the result of the working of 
truth within him. 
,. The self-righteous exhortations of sectarians to do 
certain things and refrain from others show that the 
speakers are in bondage to their own mind and senses; 
for the free man is not fearful of falling, being sus- 
tained by the truth, which cannot fail. Man's mind 
will ask, ' ■ Did not the Apostles exhort 1 ' ' Yes ; but not 
according to the human mind's exhortation. Their 
object in exhorting was the building up of the disciple 
who had not finished his course, and what they urged 
did not come from self -righteousness. 

The natural mind only sees the deflected rays of its 
own false light. 

The taciturn and passive states of the mind are looked 
upon as indicative of great lack by the adherents of the 
Pentecostal Movement; but pent-up zeal, not according 
to knowledge, they think is the manifestation of the 
power of the Spirit. 

When the human mind is in its "down" state it has 
feeling as of lack and knows not what is the reason. 
It then tries to be humble, assuming a voluntary hum- 
ility, which fools that mind. This voluntary humility 
accounts for many signs, which, in the different forms 
they take, appear to man's mind like signs of truth. 

The blind guides who can put an most of this 
kind of humility have the largest following; for the 
rule of the human mind is that it always accepts the 
greatest deceiver as being closest to the truth. "Let 
no man beguile you of your reward in a voluntary 
humility and worshipping of angels, intruding into those 
things which he hath not seen, vainly puffed up by his 
fleshly mind." 



334 Pentecostal Movement Tested 

Most false teachers are sincere in their beliefs, being 
deceived by their own minds • bnt sincerity is not a guar- 
antee of truth. The man of the senses, with his sin- 
cerity, quails before the fiery trial which turns him to 
ashes; but the disciple is waiting for this accomplish- 
ment, which makes him free. Only that is consumed 
which ought to be consumed, leaving as residue what 
is of the Spirit of truth and endures forever. 

The man of the senses is out to save his false life, 
that is why he objects to hearing the truth. 

The sense-man disappears in the disciple who is dying 
to sin, and he rejoices in this daily transformation. He 
dies to sin that he may awake to newness of life. 

The disciple is precipitately thrust into the fire for 
his purification : the consent of the person of man is 
not asked, and his feelings in the matter are ultimately 
destroyed. "But some man will say, How are the dead 
raised up? and with what body do they come? Thou 
fool ! that which thou sowest is not quickened except it 
die." 

When a follower of the Pentecostal Movement loses 
his loquacious characteristic, with the desire to do cer- 
tain personal works, he believes he has lost the power 
of that which he did not have; for the followers of 
men's inventions take human will-power for the power 
of God. 

The adherent of this teaching will then upbraid him- 
self for not living up to the rule of his doctrine; not 
knowing he has but undergone a change of mind, from 
one of its states to another, which change is independent 
of his consent; oppositely, changes of the natural mind 
in a disciple, cause him to turn to that which is 
changeless. 



Phantasies of the Mind 335 

The natural man, in his disconcerted state, berates 
himself for his former actions, and in his new deluded 
state points out where he has made amends for his 
past misdeeds, and speaks of how the Lord is now bless- 
ing him; but this mental state of the follower of man's 
doctrines will soon be supplemented by another ; for the 
1 ' tree of the knowledge of good and evil ' ' must manifest 
in its two states — good and evil. 

States of mind are being put under in the disciple, 
and in the end he is fully controlled by the Mind of 
Christ, or the Tree of Life; which Tree is always the 
same, and reduces the disciple to completest subjection 
to truth, and in the end cause every knee to bow and 
every tongue to confess that Jesus Christ is Lord, to the 
glory of God the Father. 

The man of the natural mind, in his sectarian be- 
liefs, is swayed by states of his individual mind: at 
one time he thinks that the Lord is guiding him; on 
another occasion he laments that he is under the thrall 
of the Adversary; while in reality he is all the time 
in bondage to his natural mind, being more deceived 
by his pleasures than by his pains. 

A man tries to overcome temptation with his com- 
mon mind and falls under it; for it is through that 
mind that he is tempted : the truth does not tempt him. 
"Let no man say when he is tempted, I am tempted 
of God: for God cannot be tempted with evil, neither 
tempteth He any man." 

The disciple does not avoid the Adversary by the 
promptings of the common mind; which is the way 
the members of the denominations think he does; for 
they are under the same mind's dictates, which leads 
them astray with its personal idea of "righteousness 
which is not true righteousness. 



336 Pentecostal Movement Tested 

The disciple is put through the ordeal necessary for 
his instruction, getting true knowledge by his every ex- 
perience. "My brethren, count it all joy when ye fall 
into divers temptations ; knowing this, that the trying of 
your faith worketh patience ; but let patience have her 
perfect work, that ye may be perfect and entire, want- 
ing nothing." 

The carnal mind is "lord" of the deceived man. At 
that, he can only do what he is permitted to do by the 
Lord of lords. Truth is not a fiction of the human 
mind; but it requires understanding to apprehend it, 
even in part. 

The difference between the natural man and the 
spiritual man is the same corresponding difference as 
exists between the shadow and the light, the lie and the 
truth, the cause and the effect, and what man calls 
"right" and "the righteousness of God." 

Then there is a similar difference between the maudlin 
makeshifts and parodies of the personal mind and the 
true testimony of the Apostles. "And there were 
dwelling at Jerusalem Jews, devout men, out of every 
nation under heaven. Now when this was noised abroad, 
the multitude came together, and were confounded, 
because that every man heard them speak in his own 
language. And they were all amazed and marvelled, 
saying one to another. Behold, are not all these which 
speak Galileans? and how hear we every man in our 
own tongue wherein we were born? Parthians, and 
Medes, and Elamites, and the dwellers in Mesopotamia, 
and in Judea, and Cappadocia, in Pontus, and Asia* 
Phrygia, and Pamphylia, in Egypt, and in the parts of 
Libya about Cyrene, and strangers of Rome, Jews and 
proselytes, Cretes and Arabians — we do hear them speak 
in our tongues the wonderful works of God." 



Phantasies of the Mind 337 

These "wonderful works of God" were not spoken 
by gibbering tongues, but were given by the one Spirit 
over all. 

The true speech, and the understanding of it, are 
one. The followers of the present-day denominations 
are selected from those who fall under the psychological 
hypnosis of the human mind, regardless of the facts 
which are seen to be above this mind by him who is 
given understanding from God. "Cursed be the man 
that trust eth in man." 

The most popular leader in the Pentecostal Movement 
is he that has the strongest hypnotic power, and can 
keep up longest the intoxication of the senses by his 
personal magnetism. The two states of the mind work 
in this doctrine, raising up some and throwing down 
others ; but infallible truth is above both these states of 
mind. 

The impelling purpose of the deceiver is to have his 
victim under one state of the mind or the other. This 
mind apes the truth, which says, "According to your 
faith be it unto you;" but according to the natural 
mind's delusion, so is it unto that mind. 

The scenarios of the theatricals are allegorical of the 
works performed by the common mind. In these pic- 
ture-plays the heroine is rescued just at the right time ; 
and in the false-salvation representations, they are 
usually healed, or escape an accident, or receive a great 
revelation in some miraculous manner, as they think; 
thus the mind is deceived, and being deceived. 

If it is a case of healing, from man's mind, that 
mind will furnish the disease and then work its cure; 
and it will reveal in part, even to the casual observer, 
that the beneficiary of the healing is not "made every 



338 Pentecostal Movement Tested 

whit whole," for he continues from time to time to tell 
of other things of which he has been healed. 

The common mind is more deceived in this day of 
increased human knowledge than it was when Society 
was less educated. In its crass ignorance, it does not 
know the significance of the manifestations that cause 
it to be entangled in its own deceivings. 

The works of the Spirit (which works come from the 
Spirit) are not hindered by the spurious works of the 
flesh, which have their birth in the natural mind. 

The adulation of leaders by their followers, in the 
Pentecostal Movement, goes according to states of mind ; 
for a leader is repudiated in one state of mind when 
other states of mind are prevalent in his followers. Or 
he is extolled in another alternating change of his mind ; 
and this is done in spite of the man himself. His fol- 
lowers think that their leader once had the truth, but 
lost it ("backslid" is the term commonly employed to 
say this) ; but this is purely from the states of their 
own mind. Thus the dethroning of one and the set- 
ting up of another, is brought about by the rule of the 
natural mind. 

As intimated before, the leader that can hold the 
"good" state of the human mind the longest, with the 
externalities of its accompanying signs, is considered 
to have the most power from the Lord; but this is the 
counterfeit power of the person of man himself; and 
when, in the course of time, he loses the fervor of his 
feelings, his followers regard him as having fallen from 
grace, when he had nothing in the first instance. 

When the force of the first leader has died down, 
there is usually another standing ready to take his place, 
who is beginning to arrive at the change of his mind 
called "good." Then his followers begin to speculate 



Phantasies of the Mind 339 

as to why the first leader has fallen. The successor to 
the first gets up, in the verbosity and poses of his men- 
tality, giving thanks for the blessings he himself has 
received, thinking that he is praising the Lord of all, 
when he is but praising the zeal of his own personal 
mind. 

Now, the new leader is considered the champion of 
the party, and does not himself change his mind. If 
he had his way, however, he would hold the zeal of that 
mind indefinitely, which certain leaders apparently do 
for a while, but they cannot keep it up. Their con- 
tinuance in leadership for any length of time is because 
their following is completely dominated by the stronger 
mentality. It sometimes happens that where one leader 
is displaced by another in the affections of the followers, 
the one that was displaced will come again into the 
zeal of his mind, in the changing course of events, while 
the other will decline and lose his fervor. Thus the 
victor becomes the vanquished, in the reckoning of man 's 
mind. 

The prospective teacher observes the diminished en- 
thusiasm of another teacher, and calls the attention of 
the devotees to it, persuading them to acquiesce in his 
view ; he at the same time makes himself eligible as his 
successor, seeking to be their guide. These j anglings 
are not intentional, except partially; for when one be- 
gins to lose his false illumination he thinks he is losing 
the truth — which always works contrary to man's mind. 

When leaders feel their arrogated power slipping from 
them, they try to justify themselves on a certain phase 
of a given doctrine held by another, combatting it, and 
setting up a doctrine of their own to counteract the 
wrong doctrine that the other man sets forth. This is 
the way the human mind tries to justify itself, by at- 



340 Pentecostal Movement Tested 

tacking the errors of others. The outcome of this is 
the forming of new factions and the following of other 
leaders. 7 This has been the history of the Pentecostal 
Movement. 
-\' The disciple does not belong to any man's doctrine; 
he belongs to the Lord; and what he does is not by 
direction of a formula, or tenet, or special teaching. He 
is led of the Lord, and is given what to do and what to 
say, suitably to how far he has progressed toward per- 
fection. 

The natural mind comes with its deadly delusions 
and is the foe of true unity, forming new factions, 
setting up other leaders and creating fresh followings. 
For the leaders must be accommodated with a following, 
and the followers must be supplied with leaders. 

The rebuke of one mind by another, in sectarian be- 
liefs, only reveals to a man's mind what he has within 
him, yet he thinks the rebuke comes from the other's 
knowledge of the truth. 

The carnal mind reveals itself to the disciple by its 
methods, and its concern is only touching that pertaining 
to its own nature. It is not given the truth, hence it 
takes the negative position, in its exhortations. It can 
neither take itself away, purify, nor save itself. 

The bickerings of the variant factions go on in 
wordy wars, neutralized and covered outwardly by 
politeness; but very often heading up into rabid vitu- 
peration, revealing the character of the man of the 
senses as he is when not cloaked. The man of the com 
mon mind, not knowing the truth, puts forth the rights 
and wrongs of his own imagination : being self -centered, 
he considers himself right and the other man wrong. 
The truth reveals that no man ruled by his natural 
mind can possibly be right. , , , 



Phantasies of the Mind 341 

The man of the senses, in his loud acclamations and 
pretense of having power, misses the simple truth ; which 
is simple from the fact that like produces like, mani- 
festing the same. This man of the senses is not given 
the power of the Spirit : he could not be trusted with it, 
for he considers it his enemy, as it takes away his carnal- 
nature. The natural man tries to arrive at his idea 
of the end of truth in purity ; which is unlike his nature 
in toto. 

The reason the natural man does not hear the truth 
is because there is no truth in him. He loves only his 
own. But the disciple receives the love of the truth, 
rejoicing to see the natural man disappear; which dis- 
appearance is brought about by the man going on to 
perfection — which makes the shadowy man depart. 

The see-saw of the states of man's mind continues as 
long as that mind is left, with its fruits of jealousy, 
envy and revenge, resulting in contention, division and 
strife; but wisdom sees to it that this mind is not al- 
lowed to manifest its evil nature all at once, except at 
certain times. It is permitted to carry on its functions, 
being kept in certain prescribed limits, for a purpose. 

The man of the senses, in his fandangles, denies the 
Omnipotent Power, in looking for outward signs, or 
manifestations. That man said, the Lord cast out devils 
by Beelzebub, the prince of devils; showing by this 
untruthful remark that he does not know the fruit of 
the Spirit in manifestation. Nor does that man know 
the Lord's messenger; for he would try to save him, in 
man 's counterfeit salvation, in one of his sentimental 
states; or he would have him committed to prison and 
crucified in another. 

The man that builds on his own foundation tries to 
lift himself into the truth; but the down-pull is greater 



342 Pentecostal Movement Tested 

than the up-lift, because each time he makes effort to 
rise he sinks deeper into the mire, because of that very 
effort. The disciple is not exalted by any physical, or 
so-called metaphysical, method of the natural mind, for 
the truth is not a method. 

What the disciple of truth receives is above man's 
art, for he attends to his own business, knowing that 
God has the members of His body where they should be, 
performing their functions severally as He wills, ac- 
cording to the measure of their gifts. Each member 
has his particular gift utilized for him; and while they 
are on the way, what one is qualified to receive the 
other is not; but there is no quarrel, as with the man 
of the senses, over temporal gifts. 

The man with the carnal mind, mistaking his self 
righteousness for the righteousness of truth, tries to 
carry out his ideas to the letter in the wisdom of his 
head. He will even forsake his material possessions, 
his family and his former associates, thinking that he has 
forsaken all for the Gospel 's sake ; but he becomes more 
self-righteous than before, leaving everything but the 
principal thing, which is his head — the head that 
directed him to the performance of what he did. "For 
My thoughts are not your thoughts, neither are your 
ways My ways, saith the Lord. For as the heavens are 
higher than the earth, so are My ways higher than your 
ways, and My thoughts than your thoughts." 

When the disciple has forsaken "all," the head of 
the man of the senses has been forsaken by him, and the 
Lord Jesus Christ has become his sole Head. 

The philosophizing of the natural mind does not lead 
to the truth. The common mind gives an opposite 
meaning to words of Scripture usel figuratively. That 
mind cannot get away from its ideas of temporal gain, 



Phantasies of the Mind 343 

represented by money. In one of its states, it con- 
eludes that even the truth can be bought by gold. "Ho 
every one that thirsteth, come ye to the waters; and he 
that hath no money, come ye, buy and eat; yea, come, 
buy wine and milk without money and without price. " 

The disciple cannot outdistance his own understand- 
ing by attempts to appear like something he is not; he 
aims not to do what is beyond his growth, but is con- 
tent to wait in patience of hope for the last remainder 
of his r-eifishness to be taken away. He perceives that 
his fellows who are under the thrall and subservience 
of their personal minds are under that which they 
cannot help; therefore he does not view himself as 
superior to them, knowing that the personal self is a 
common deceiver, and that he is chosen as a servant 
to minister graciously to all. 

There is latency of opposing characteristics in the 
human mind, even when not apparent in present con- 
duct; and the man who is the sport of these character- 
istics, supposing he is becoming spiritual, ignores the 
successive steps taken consecutively by the disciple, in 
their due order, in his pursuit of perfection. 

The disciple is charged by the man of the senses with 
not having the facts of life, and of following illusive 
ideals; but it is the man of the senses, with his fluctu- 
ating mentality, that roves and rambles in states of 
mind, not knowing what he believes. 



CHAPTER II. 
The Adversary Used as Servant by the Lord. 



The personal self is an jenemy to itself, but a servant 
of the disciple, in the relays of hard experiences it gives 
him through its pertinacity. All things are for a pur- 
pose, and that which binds the man of the senses is 
used as a means of final freedom, not by but through 
its instrumentality, for only the Spirit of truth makes 
free indeed. 

There is a right and a wrong use of all things — a right 
use as a servant of the disciple, to be used in his service 
of his brethren; and a wrong use of those things that 
the man of the senses is under and to which he is sub- 
ject; yet, strictly speaking, in the broad sense, there is 
only a right use of all things. For what is called the 
wrong use brings the thing to an end of itself; for the 
seeds of destruction are in it, so that only the truth 
shall be left to manifest. Thus we see the difference 
between that which is manifested and that which caused 
its manifestation ; for there is only one almighty Power, 
Who is Master of all. , 

The carnal man, instead of using things lawfully, 
employs them unlawfully: it is his natural wont. For 
that man is under the law of sin, and the man under 
the law is under a curse. The sense-man abuses the 
privileges of the truth. Then, because of the suffering 
that accrues, he revolts against it, in the extreme of his 



346 Pentecostal Movement Tested 

mind; per chance taking on a sectarian belief and be- 
coming more self-righteous; thinking he has quit some- 
thing by acceptance of something else, through what he 
wrongfully supposes is his free will; but it was not his 
will, which is at no time consulted. 

A sectarian saying declares: "The Lord will save 
you, if you will let Him;" but the truth is not 
going by the direction of the lie; nor asking its 
consent in bringing to pass its good works. An- 
other saying is, that "If you give the Lord a chance, 
He will manifest Himself to you;" but the Spirit of 
truth is not on a gambling basis — He knows His own 
works from the beginning to the end. Thus the drivel 
of the sense-man is shown to the disciple. ' ' Known unto 
God are all His works, from the beginning of the world. ' ' 

The disciple is taken away from expecting temporal 
tranquility, and is given the peace that transcends and 
passes the understanding of the common mind. He 
then is able to appreciate the difference between the 
man already dead in trespasses and sins, and the dis- 
ciple, who is bidden to be perfect, even as his Father in 
heaven is perfect. 

It is the inner man of truth that forsakes the outer 
man, and in so doing he does not lose anything: he al- 
ready has all that is worth having. "And Jesus 
answered and said, Verily I say unto you, There 
is no man that hath left house, or brethren, or 
sisters, or father, or mother, or wife, or children, 
or lands, for My sake and the Gospel's, but he 
shall receive a hundredfold now in this time, houses, 
and brethren, and sisters, and mothers, and children, 
land lands, with persecutions; and in the world to 
come eternal life. But many that are first shall be 
last; and the last first." 



The Adversary the Lord's Servant 347 

The natural man has been taught that the truth is 
gained by certain efforts on his part; but the truth, 
which is above him, does not need his assistance. There 
are many high-sounding philosophies which teach that 
the natural man has a free will, and that he can ac- 
complish great things by its exercise ; and this man will 
manifest himself in apparently wonderful works; but 
he always works from an effect-basis, seemingly doing 
the works of truth, while it is impossible for him to 
receive the truth. 

The fruit of the Spirit, that the disciple of that Spirit 
manifests, is not produced by the sentient being of 
the natural man; but it proceeds from the Spirit, in- 
stead of coming by way of the natural man — who gives 
himself a false gift through certain sentimental works 
of his own, believing that these works of his own will 
cause him to arrive at the Spirit of truth. This illus- 
trates the reverse way of the natural man to the way 
of the truth ; for he would first have the gift come from 
himself, which is the shadowy effect, instead of from 
the Cause, or Spirit of truth. 

The carnal mind, with its ideas of piling up, and the 
retention of its hoard as an idol, gathered to the de- 
privation of others, wants to be free from all this, 
thinking it has heard the truth. Not seeing the use, 
but only the abuse of things, it attempts to quit certain 
actions by its self -volition ; but man's mind is the seat 
of idolatry, as all idols are first conceived by that mind 
before they are set up outwardly. This does not mean 
that the young disciple is not to desist from certain 
practices ; it merely asserts that the stopping of outward 
practice of particular things does not eradicate the 
source from which they emanate, which is the natural 
mind. The human mind, in these days of increased 



348 Pentecostal Movement Tested 

knowledge of shadowy effects, of which it knows not the 
cause, contains many idols. 

The common mind cannot see that certain things the 
disciple does at one time would not be in order at an- 
other time. "And He said unto them, When I sent 
you without purse, and scrip, and shoes, lacked ye any- 
thing? And they said, Nothing. Then said He unto 
them, But now, he that hath a purse, let him take it, 
and likewise his scrip; and he that hath no sword, let 
him sell his, garment and buy one. For I say unto you, 
that this that is written must yet be accomplished in 
Me, And He was reckoned among the transgressors; 
for the things concerning Me have an end." 

The disciple must become reconciled to the purpose 
and cause of his sufferings. His lower inclinations, of 
the sense-man, cause him to suffer, and the separation 
between this man and the spiritual man are the birth- 
pangs he must experience before he awakes into newness 
of life. The natural man finds fault with some things 
and condemns them, lacking faith in God, who has a 
purpose for all things. "And I say unto you, Make to 
yourselves friends of the mammon of unrighteousness; 
that, when ye fail, they may receive you into everlast- 
ing habitations." 

Study of this book, or any other, will not give the 
truth to a student; knowledge of truth, which can only 
be had from truth itself, precludes necessity for study. 
Truth is not gained by projecting the natural mind into 
a book and then having it rebound into that mind. 
Understanding must be in a disciple before he can 
comprehend the written testimony that points to that 
which is in verity and truth. 

This writing is not meant to be a substitute for the 
testimony of the truth of Scripture : it must fade away 



The Adversary the Lord's Servant 349 

before the Lord's testimony. It can neither add to nor 
take away from that teaching. It is simply the wit- 
ness of the status of one member of the brotherhood at 
the point to which he has reached. The Scripture 
gives the testimony of all the members of the body, and 
beyond that and up to the perfect Man or Head of that 
body. 

The false gods coming from man's mind are mani- 
fested in the emotional creature, in mental irradiation 
and physical personality. That mind considers its feel- 
ings of pain and distress to be from what it thinks is 
the devil, but they are purposed by the Lord. The war 
is on between the leaders of men's minds over the 
greatest number of minds in a subjective state. As this 
mind has it, the leader that can show the most self- 
righteous indignation, enabling him to extirpate other 
leaders as contenders for control of minds, is looked 
upon as having most power from the Lord. The leaders 
are as much deceived in their degree as are their fol- 
lowers. 

He who speaks in a perfunctory manner, as judged 
by the natural man, is thought to be losing the Spirit; 
but the natural man can never have that Spirit. "But 
the natural man receiveth not the things of the Spirit 
of God ; for they are foolishness unto him ; neither can 
he know them, because they are spiritually discerned." 

The man of the senses wants to know which doctrine 
of the many teachings advocated by man is right. There 
is no doctrine springing from man's mind that can 
possibly be right ; for each one follows certain likes of its 
own; which is denial of the Lord's leading. The split- 
ting of the disagreeing factions is for the same reason 
that all other factions or organizations are divided. 
The contention, division and strife of the human mind 



350 Pentecostal Movement Tested 

must be manifested in the multitudinous subdivisions, 
and the disbanding altogether of certain of them. 

The dismemberment of the different sects is the 
signal of how the same mind, which goes from one 
creed to another, is deluded, seeking rest where there 
is none. Seeing that it is a "good" state of mind, 
that is looked for in the Pentecostal doctrine — and this 
applies to other sectarian doctrines, especially those 
calling themselves Evangelical — it follows, that the 
balance of assumed power rests with the arrogant 
leaders who are able to maintain this frame of mind 
the longest, or those appearing so to do ; for that mind, 
in the agents of the Adversary, is expert at appearing 
what it is not. 

The popular leader demonstrates his forceful outward 
demeanor; hence it resolves itself into a question of 
tactics along the line of the deposing and rising to 
power of these leaders. He that is being given a de- 
pressive state of mind fights back to hold his seat of 
rulership, not knowing the deception he is under in 
his own mind — this does not work to his advancement; 
and the one that is being given a voluntary humility 
serenely takes over his leadership. About this time the 
leader that has lost his throne of ascendancy is con- 
vinced himself that he has fallen from his old-time high 
estate, when it was only a state of mind ; and he is ready 
in his separativeness to minister to another following 
when the other state of his mind has supervened. Not 
that he changes his mind himself ; for no man can change 
the nature of the natural mind, which manifests in its 
two states, apeing the truth in that particular state that 
is designated "good." 

The consolation of the disciple is that the Lord takes 
away the carnal mind, displacing it with His own mind. 



The Adversary the Lord's Servant 351 

The mind of man, in its changeability, does not know 
what it wants. This works to an endless succession of 
factions, each trying to justify its existence on the basis 
of its doctrinal tenets, and its rejection of the errors of 
other denominations. 

It is not, however, a difference in doctrine that causes 
the schisms, but it is the changing states of man's mind 
that accounts for the difference, with its fervors on the 
one hand and its lack of them on the other. And yet 
all these mutations are only effects, or secondary causes, 
which are under the power of the One Cause over all. 

The young disciple of truth is not a deliberate liar, 
insofar as he is governed by the truth; but he will be 
falsely accused by the man of the senses. For that man 
thinks the truth to be a lie, ascribing his own perverse 
nature to it. The tree is veritably known by its fruit ; 
but the natural mind feels sure its own fruits are the 
fruit of the Spirit — which is love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, temper- 
ance; against such there is no law. But the law of 
man's mind is against the truth, and against itself; for 
it is divided against itself. 

The deceptions in the Pentecostal Movement are be- 
gotten through the feelings, emotions and sentiments. 
These cloak the nature of the man of the senses with 
his sentimental obsessions, which pass over the cause 
of all errors, accounting their effect the cause, and then 
going about to cover that effect. There is nothing of 
the flesh in the fruit of the Spirit, with its love, joy, 
peace, etc; but the hatred, envy and revenge of the 
man of the flesh are followed by a long list of ungodly 
attributes. 

The emotions, feelings and sentiments are seen to have 
their counterparts when uncovered; which counterparts 



352 Pentecostal Movement Tested 

are contention, division and strife. The first three 
qualities, taken together, awe and bedazzle the person 
of man, uplifting him by their intoxication, and are 
called "good," but they are the snare of the Adversary 
of truth. The result of the evil is the disciple's disillu- 
sionment. He finally comprehends that both the evil 
and the good of man's mind are nothing but evil; yet 
they work together for good, and are swept away in the 
end. Good of the human kind is evil when set up as 
truth; but before it can be caused to fall it must thus 
be set up. Hence it serves a good purpose, for its usage 
sake, in its own sphere. 

The Lord said, a man could not be His disciple ex- 
cept he forsake all that he has. That is why the natural 
man is no disciple of the Lord and cannot be; for the 
natural man is he that the disciple forsakes. The sense- 
man, with his "good," cleans only the outside of the 
cup and platter, leaning towards appearances only; 
while at the same time he leaves the fundamentals of 
the simplicity of truth that a child can more readily 
receive than an adult, who is fed upon the increased 
knowledge of effects. 

The Spirit and its fruit cannot be described, for it is 
not a description ; it is a question of their being revealed 
in the life ; for the Spirit and the life are one. No man 
of his personal volition can add aught, to that life. The 
Spirit of truth never speaks to man's mind except to 
consume it; also, it only communicates to the measure 
of truth found in the disciple. In truth there is no 
person of man left — the man that raises such a furore 
in the world, thinking that he can arise to the summit 
of truth of himself. 

The changeable mind tries to measure up to the truth 
by its own attributes — the senses, but the closer the 






The Adversary the Lord's Servant 353 

imitation the more malodorous it becomes. The gibber- 
ish given utterance to by the way of speech is the 
natural man's imitation of the gift of tongues from the 
Spirit. The impelling force back of this man's mani- 
festations is his natural mind. That mind gives the 
man of the senses his false gifts; but the truth takes 
that mind away. It is the author, by permission, of 
his pains and pleasures. "A fool's voice is known by 
multitude of words." 

The fact of having done something temporarily satis- 
fies the common mind. It cannot appreciate the signifi- 
cance of a sign; yet it continually looks for signs. The 
disciple does not doubt the occurrence of man's signs; 
but he questions their authenticity, knowing that they 
do not come from the truth in righteousness. "An 
evil and adulterous generation seeketh after a sign, and 
there shall no sign be given to it but the sign of the 
prophet Jonas." This was the sign of the resurrection 
— which the sense-man cannot receive. 

The profusion of unseemly actions of the man of the 
senses in the Tongues Movement, which he takes to be 
signs of the Spirit working in him, convinces him that 
it is truth, and it is so attested at the meetings of the 
Pentecostal Assemblies; but the true explanation of 
this phenomena is that the speaker is wholly given to a 
particular state, and he cannot see this and be under 
the influence of this natural mind at one and the same 
time. 

The magnetic nature of the sense-man is plainly shown 
in the so-called Evangelical doctrines; for when one 
starts the adumbrated signs it becomes a signal for the 
rest of the assembly also to join in with chanting 
tongues, or whatever is the true description of the mani- 
festation according to its nature. This is not meant as 



354 Pentecostal Movement Tested 

ridicule, but as testimony of the illusive nature of the 
human mind. 

The hilarious manifestations counterfeit the "joy 
unspeakable and full of glory" of the disciple; for the 
natural man mistakes his pleasure for the glory of the 
Lord. The morbid manifestations illustrate the birth- 
pangs before emerging into a good state of feeling. 

The fleeting pleasure of the human mind is ever a 
poor imitation of the glory that fadeth not away. The 
man of the common mind makes more claims of having 
the finished work of truth than the apostles of truth 
themselves. The sense-man makes much noise while his 
worked-up zeal lasts, and he makes promises to the 
lord, which is his own head, how steadfast he will be, 
proving himself a falsifier; for he does not know what 
he will do from one minute to another, being swayed 
by his changing mind. 

The man of the senses wants to know if there is any 
other man than the natural man. Yes; and that other 
man is not ruled by the human mind, having been freed 
from it to the extent that he has received the mind of 
Christ. The man of the senses does not know this or he 
would not ask the question. 

The man that does not know from whence he came or 
whither he goes reveals his false standard by continually 
speaking of himself, directly or indirectly : he cannot do 
otherwise. A leader has more temporal success with 
his adherents by talking of himself, by allusion, or by 
extolling something to show his appreciation of worth. 
He emphasizes what man's mind holds for a fact of 
truth, saying he did not get it of himself, but from the 
Lord. 

Man 's lying and flattering tongue praises itself, or its 
own head; then it lays claim to praising the Lord. This 



The Adversary the Lord's Servant 355 

glibness and smoothness of the " unruly member" is 
not seen by the neophyte. "Now go, write it before 
them in a table, and note it in a book, that it may be 
for the time to come, for ever and ever: that this is a 
rebellious people, lying children, children that will not 
hear the law of the Lord: which say to the seers, See 
not; and to the prophets, Prophesy not unto us right 
things: speak unto us smooth things, prophesy deceits. 
Get you out of the way; turn aside out of the path; 
cause the Holy One of Israel to cease from before us. 
Wherefore thus saith the Holy One of Israel, Because 
ye despise this word, and trust in oppression and per- 
verseness, and stay thereon ; therefore this iniquity shall 
be to you as a breach ready to fall, swelling out in a 
high wall, whose breaking cometh suddenly, at an in- 
stant. ' ' 

The personal mind's cults and sects are purposeful 
in keeping a form of order to a degree, compelling the 
natural man to stay within given bounds. It is the 
lower law of necessity which they are under. But the 
disciple is made for better things, for he is led by the 
Lord ; instead of acting under the taskmaster, or human 
mind — of course that mind is only let be by permission. 

The disciple of truth condemns nothing, even though 
not yet made perfect, for when he is on the way he has 
not thus far arrived at perfection; still he is truth's 
disciple. The unregenerated man regards certain things 
as good for nothing and condemns them, and in so doing 
passes judgment on himself, for he is double-minded, 
with an eye not single, and hence he holds up imputa- 
tion of sin — he sees evil. "And Jesus said, For judg- 
ment I am come into this world, that they which see 
not might see, and that they which see might be made 
. blind. And some of the Pharisees which were with Him 



356 Pentecostal Movement Tested 

heard these words, and said unto Him, Are we blind also ? 
Jesus said unto them, If ye were blind, ye should have 
no sin; but now ye say. We see; therefore your sin 
remaineth. ' ' 

The common mind, with its warped ideas of health, 
takes thought concerning hygienic ideas; but in the 
truth that makes every whit whole there is no disease. 
Moderation and temperance along all lines conduce to 
health, with the taking of no suggestive thoughts from 
the natural mind. "Therefore I say unto you, Take 
no thought for your life, what ye shall eat, or what ye 
shall drink; nor yet for your body, what ye shall put 
on. Is not the life more than meat, and the body than 
raiment 1 ' ' 

The foreboding state of man 's mind is prone to disease, 
and its ecstatic states console it only temporarily. In 
truth, the disciple is temperate in all things. It is 
written, "Let your moderation be known unto all men.' 1 

The disciple that does all he is commanded to do by 
the Lord is more than a servant, because all things 
are made known unto him; and he does not, with his 
bound will, choose himself, but is chosen of the Lord. 
"Henceforth I call you not servants; for the servant 
knoweth not what his Lord doeth : but I have called 
you friends; for all things that I have heard of My 
Father I have made known unto you. Ye have not 
chosen Me, but I have chosen you, and ordained you, 
that ye should go and bring forth fruit; and that your 
fruit should remain : that whatsoever ye shall ask of the 
Father in My name, He may give it you. These things 
I command you, that ye love one another. If the world 
hate you, ye know that it hated Me before it hated you. 
If ye were of the world, the world would love his own ; 



The Adversary the Lord's Servant 357 

but because ye are not of the world, but I have chosen 
you out of the world, therefore the world hateth you." 

The disciple does not shun the depressive state of 
mind, for it is utilized for him; and he goes through 
with it, and by contrast, through the truth, he gains 
in appreciation of the truth. The physically exalted 
condition of the personal mind he knows as a deceiver. 
' ' Be afflicted, and mourn, and weep : let your laughter 
be turned to mourning and your joy into heaviness. 
Humble yourselves in the sight of the Lord, and He 
shall lift you up." — this is the counsel of an Apostle, 
seeing the outcome of what the disciple gets above states 
of the natural mind in the truth. 

When a man condemns he judges with his false judg- 
ment from what is in him ; for he imputes sin instead of 
hearing the Gospel that frees from it : that is why the dis- 
ciple is bidden not to condemn. "And whosoever shall 
say to his brother Raca, shall be in danger of the coun- 
cil; but whosoever shall say, Thou fool, shall be in 
danger of hell fire." 

The abortive mind tries to hinder the truth that 
expels it, finally taking it entirely away. The natural 
man lauds his own doctrine, and at the same time 
praises himself; for his doctrine comes from his own 
understanding — which is lack of understanding of the 
truth. "He that speaketh of himself seeketh his own 
glory." 

What man calls "prayer," with its attendant rap- 
tures, is not the power of the Spirit. His "good" that 
he prays for is not the goodness of God. He has ful- 
filled the conditions preliminary to the coming into this 
state of mind. "Ye ask and receive not because ye 
ask amiss." In all false doctrines man gets what he 
wants, in the way of mental exaltation. The supine state 



358 Pentecostal Movement Tested 

is what he does not want. The human mind worships 
itself, in its exalted states, under the hallucination that 
it is worshipping God; but this worship is not of the 
Father of spirits, the Lord God omnipotent. 

The man of the senses, in his genuflections, bows to 
his own false standards, having a form of godliness but 
denying the power thereof; he is misguided by his 
feelings, emotions and sentiments, which form the sand- 
foundation of this form of godliness. The mental in- 
toxication of the natural man, in his doctrinal fervors, 
are induced by the wine of Babylon — that which pro- 
duces confusion. "And there followed another angel, 
saying, Babylon is fallen, is fallen, that great city, be- 
cause she made all nations drink of the wine of the 
wrath of her fornication. ' ' This represents the feelings, 
emotions and sentiments which underlie all man-made 
doctrines. 

Another salient feature in the fetishes of the fictional 
common mind is that it is continually desirous of seeing 
a new sign that will startle it and bring a reversal of its 
lethargic state, by causing it to forget one thing and 
be taken up with another. Leaders of vagaries employ 
this rule of the mind in trying to induce a change of 
attitude, to keep up the waning interest of their fol- 
lowers, who consider mental pageantry the savor of 
their teaching. 

The truth does not come to be ministered unto, but 
to minister; but the fabric of the fallacious human 
mind thinks it has a work to do to gain it. It has a 
work to do, but not in the way it thinks, and its work 
is brought to naught in the end. From the conglomer- 
ate preconceptions of the emotions, sentiments and feel- 
ings of the man masquerading in his own misconceptions, 
it seems to him as though the disciple, who believes in 



The Adversary the Lord's Servant 359 

humility and meekness, does not believe in them, but in 
their opposites. 

The darkened and diminutive mind cannot help but 
accuse the disciple of having its own nature. It can- 
not identify him with the truth which its own nature 
has not. The common mind, with its enmity to the 
truth, turns again to rend the disciple ; but it is power 
less as against Him who has all power. The magnet- 
ism of the common mind causes its votaries to be 
drawn towards its fastidous foibles, resulting in spec- 
tacular signs. These are what they are desirous of 
seeing. 

The magnetic drawing is from the groundwork of 
physical effects playing upon the moods and desires in 
their correlation to them. It is not the same as the 
drawing the Master referred to when He said: "And I, 
if I be lifted up. from the earth, will draw all men unto 
Me." The sense-man shows that he follows personalities 
of men like himself, and is not led in righteousness by 
the Spirit of truth, which is the Master indeed. 

The calumniator, or common mind, has first to be 
bound before it can be cast out, and this binding is 
accomplished by the supra-temporal, or that which is 
superior to the shadow the man of the senses sees. "My 
brethren, be not many masters, knowing that we shall 
receive the greater condemnation. For in many things 
we offend all. If any man offend not in word, the same 
is a perfect man, and able also to bridle the whole body. ' ' 

The frazzled formalities of the human mind do not 
touch upon the perfectibility of the disciple who has 
finished his course; nor do they even begin to refer 
to that which leads to the consummation of that great 
work. 



360 Pentecostal Movement Tested 

To be able to fittingly frame together big words does 
not signify great growth, although as a matter of ex- 
pediency they serve a purpose, that is, to show that 
even big words mean nothing unless utilized by the 
truth in their sphere. The simplicity of the truth is 
not literal anyway, and the ostentatious human mind 
is not an unvarying unit. The common mind invents 
many terms; but the simplicity of the truth is in the 
life, not in the telling about it. 

The selfish mind of man is the vilifier of the virtuous, 
and is the extoller of the tarnished and tawdry; and 
because it is polished, and glistens with reflected rays 
that it claims as its own, it thinks it has reality. The 
person of man resolutely gets busy to save himself, and 
his salvation is exemplified in many doggerel doctrines. 

The disciple has to wade through the quagmire of the 
personal mind in order to have appreciation of the 
truth, that he may be prepared to receive the knowledge 
that the strait gate and the narrow way are not the wide 
gate and the broad way of the human mind, with its 
opinions, beliefs, theories and speculations. 

The pseudo-signs and tokens of the Pentecostal Move- 
ment show the histrionic phases of the personal mind, 
which must be started by the spectacular to get it into 
the amiable mood ; but it reverts to the misgivings of its 
other states of feeling. 

Another thing that assists in giving one leader ad- 
vantage over others is the unconscious dissembling for 
personal popularity and the peregrinations of his 
movements. When a leader has had a revival in a certain 
place, carried on with much zeal, he moves on to other 
parts before that zeal dies down. This accounts in 
large measure for the popularity of the so-called travel- 
ing evangelist. 



The Adversary the Lord's Servant 361 

When the exhilarated state of the natural mind has 
had its inning, and the congregation is enthused over the 
many signs, then the so-called irreverent frame of mind 
is not in evidence; but later they reached a period of 
living on past experiences, aftermath of the zeal that 
added fuel to the false flame of the human mind. 

The alacrity with which the traveling leaders come 
into a city and get in their work while the unabated 
zeal is on, accounts for their glowing reputations. The 
leaders are deceived by artifices of their mind, equally 
with their followers. The accretions of flattery that 
they drink in from the minds of their followers puffs 
them up in self-estimation. The personal mind, in its 
incontinency, does not know that its works are from 
itself, but it says they are the Lord's works; therefore 
coming in the Lord's name, as is the manner of all de- 
ceivers. 

The leaders the common mind looks up to as great 
(not as the disciple, who takes what man calls the 
lowest position, as a servant), are those that have the 
full complement of reputation in the erroneous estima- 
tion of the natural mind, which does not know that what 
is highly esteemed among men is abomination in the 
sight of God. "Let this mind be in you, which was 
also in Christ Jesus : Who, being in the form of God, 
thought it not robbery to be equal with God ; but made 
Himself of no reputation, and took upon Him the form 
of a servant and was made in the likeness of men. 
And being found in fashion as a man, He humbled 
Himself, and became obedient unto death, even the 
death of the cross. Wherefore God also hath highly 
exalted Him, and given Him a name which is above 
every name." 

If there were honesty in man's mind it would not 



362 Pentecostal Movement Tested 

argue to maintain its heady doctrines, straining at a 
gnat and swallowing a camel. That mind is afraid 
to doubt its own sentiment, supposing it to be truth; 
but it has no scruples about swallowing all manner 
of lies superinduced by the fabrication of feelings. 

The vessel prepared to contain the truth is of no 
reputation, except according to the vilification of man's 
mind, where Satan's seat is; for that mind reputes the 
truth to be a lie, like itself. The deceiver who en- 
snares through the congeniality of his mind is ac- 
counted to be of the truth. 

From the gullible mind, the leader with the most 
vindictiveness and malice in the rancors of his irra- 
tional mind — who attempts justification of himself by 
mention of the wrongs of others, and berates the dis- 
ciple of truth that does not come under impulsion of 
sentiment — he it is that is considered great by man's 
mind, conformably to its ideas of greatness. Thus the 
galling and harrowing makeshift-imitations of the mind 
appear like truth to that mind, when they are but mas- 
querading in the name of the truth. 

The disciple of truth does not find fault with any 
doctrine, creed, sect or man; but he testifies to the 
difference between the foundation of those that have 
ears to hear and the perversions of man's head. The 
surfacings of the mind reveals it to the disciple in its 
testifying of itself; for it is not able to evaluate the 
truth; in one breath it will be claiming, in its circum- 
locution, to have great things; then in another it will 
be telling how it hopes to gain these things, illustrating 
by its verbal obsecrations and otherwise that it is striv- 
ing for that which it claims to have. 

This is the way the voluntary humility works; first, 
to claim something not received (which is paramount 



The Adversary the Lord's Servant 363 

to trying to flatter the Lord with false praise). This 
deception comes by receiving quasi-blessings. There is 
no exercise of man 's mind that can give the light of life. 
"I returned, and saw under the sun, that the race is 
not to the swift, nor the battle to the strong, neither yet 
bread to the wise, nor yet riches to men of understand- 
ing, nor yet favor to men of skill. ' ' 

The person of man is confused over his ideas of op- 
posites. He remarks : ' ' You speak as though there 
were two, the person of man and the Spirit of truth." 
The One that is over all is in the pristine purity of His 
divine nature ; the other is of the nature of shadows. 
Metaphorically, the person of man bears relation to 
the Spirit erf truth as the shadow does to the light. 
The knowledge of this humbles the disciple. 

There is no more two bases from which the Spirit 
of life springs than there are two sources of light. The 
Spirit speaks succinctly, and is the cause or subjective, 
being positive. Its symbols are the objective and the 
negative. The negative is revealed in its defection in 
the face of the positive. In other words, the person of 
man must fall on the Stone of truth and be broken. 
Succeeding this, the Stone of truth will fall on him, 
and grind him to powder, that only the truth in its 
righteousness may remain. 

The personal mind, in its false doctrines, thinks it 
must vie with other personal minds, and it but gains 
the favor of that which must be taken away. 

The criminations and recriminations of the natural 
mind do not help the truth, for there is nothing in its 
way, all its work being finished and complete. 

It does not become this through growth ; it is not in a 
state of becoming, but already is. What is called 
"growth," in the disciple, is the decarnating of his de- 



364 Pentecostal Movement Tested 

lusions; which brings to light not the incarnation, or 
re-incarnation, of a form of life, but the Life that is 
self-sustaining and eternal. 

The Spirit of truth does not speak to the person of 
man, as the membership of the Pentecostal Church be- 
lieve: the personal man has absolutely no ear for the 
truth ; which is as an unknown tongue to him. 
1 ' Wherefore tongues are for a sign, not to them that be- 
lieve, but to them that believe not; but prophesying 
serveth not for them that believe not, but for them 
which believe." 

The foregoing Scripture illustrates the human mind 
in its looking for immediate signs; but true prophecy 
relates to the understanding of that which is not im- 
mediately seen with the senses. And even the pro- 
phecies fail ; not of themselves, but in the face of what is 
back of them. ' ' Charity never f aileth : but whether 
there be prophecies, they shall fail; whether there be 
tongues, they shall cease; whether there be knowledge, 
it shall vanish away. For we know in part, and we 
prophesy in part ; but when that which is perfect is 
come, then that which is in part shall be done away." 

The Spirit only speaks to that of its own that it has 
given the disciple, after it has dissipated his illusions. 
"The Spirit itself beareth witness with our spirit, that 
we are the children of God." The Spirit of truth can- 
not be poured into the human mind already filled with 
self-delusions. 

The true way is not set forth by hirelings, for they 
are sustained to make excuses for oppression. "Is not 
a laborer worthy of his hire?" some man will say, 
True, he is worthy. But the one that is hired of the 
Lord to carry His message is not "hired" until he is 
made worthy. 



The Adversary the Lord's Servant 365 

The "hireling" makes the evil appear good; and 
all hirelings look for gain from their own quarter, 
sect or following. The disciple sees a good purpose in 
all things ; not as one who is paid to keep people tem- 
porarily satisfied. He sees the good in the purpose ; not 
in the thing itself, which leads to idolatrous worship 
of that thing in man's mind. 

Sentiment is used as a covering for evil. It has a 
ready excuse for its dark deeds, working by direction 
of its false expediency. The man under the potency of 
sentiment is too nice even to broach certain things. 
But he is not averse from their practice when tested, 
hiding himself behind the screen of necessity. The dis- 
ciple who is falsely accused and slandered finds it is 
vain and to no purpose to make denials to man's 
head of that of which he is accused, for the habit of that 
head is to consider him guilty of that which he denies. 

The disciple lays down his life for his friends, 
in their service. This does not signify what is called 
death of the body. The disciple does not lay down his 
life for what accuses him, saying he has nothing of 
himself; for the accuser would take advantage of it 
and say, "I thought you had nothing." He lays down 
his life for his ' ' friends ' ' — the ready to hear ; and when 
they think he has something of himself he will correct 
them telling them he has not; and will then point 
them to Him who is both Author and Finisher of our 
faith. The disciple is not looking for man's praise: 
his eyes are toward spiritual things. "Woe unto you 
when all men speak well of you. ' ' 

The deceiver comes as a preacher of righteousness, as 
man designates righteousness; but he has it not him- 
self. No man can talk against the truth, and do the 
works of truth, at the same time. As man's mind has 



366 Pentecostal Movement Tested 

it, what the Lord Jesus did is contrary to law ; but His 
law is above all law. "Whosoever shall receive one 
of such children in My name, receiveth Me ; and whoso- 
ever shall receive Me, receiveth not Me, but Him that 
sent Me. And John answered Him, saying, Master, we 
saw one casting out devils in Thy name, and he fol- 
loweth not us; and we forbad him, because he 
followeth not us. But Jesus said, Forbid him not; for 
there is no man which shall do a miracle in My name 
that can lightly speak evil of Me." 

Man's mind substitutes sectarianism for salvation; 
and in its fleshly fervors it does not know that the 
Spirit of truth fans its own flame in the disciple. 

The man of the senses is drawn towards temporal 
things, and he loves money, with which he can get them. 
The disciple loves his brother more than money, and will 
not amass it to that brother's deprivation. If he has 
money he w^ll put it to use for the good of all — it will 
not use him; which, if it does, proves that he is not a 
disciple of the truth. 

The one the Lord calls with the high calling must do 
what he is moved to do : he cannot remain looking back. 
The natural man speaks of having backslid; which 
means only, according to his natural mind, that he is 
in another state of the human mind ; which never abode 
in the truth. Man tries to reverence a certain day, 
with the common mind; but it is written, "Remember 
the Sabbath day, to keep it holy. ' ' Man cannot keep this 
day "holy" with his carnal mind. 

The Spirit of truth cannot be poured into the human 
mind already filled with its own delusions. "And no 
man putteth new wine into old bottles (wine-skins), 
else the new wine will burst the bottles, and be spilled, 
and the bottles shall perish. But new wine must be 



The Adversary the Lord's Servant 367 

put into new bottles ; and both are preserved. No man 
also having drank old wine straightway desireth new; 
for he saith, The old is better." To the disciple, the 
new attachment of the mind must yield to the old truth, 
of which these accretions are exotic. 

The truth does not have to look up to anything; 
neither does it have to look down on anything, and make 
something totally unlike itself become as itself. The 
common mind, in its deceiving desires, seeks to gain the 
desideratum not of truth but of its own wants; which 
is to get something for nothing, and to attempt to 
materialize the Spirit. 

Man's misanthropic mind, which cannot understand, 
looks down upon that which is incomprehensible by it, 
and hence does not approve of it, but takes its own false 
standard as the criterion of truth. This refractory mind 
feels sure it is right, even when it is going from one 
hobby to another. 

The man of the senses tries to enhance his own well- 
being to the detriment of others, not knowing that he 
must reap what he sows. A distinction is made between 
the disciple who is on the way and the one who has fin- 
ished his course and is unhampered by what is extran- 
eous to the Spirit of truth. "For God hath not given us 
the spirit of fear ; but of power, and of love, and of a 
sound mind." 

The greater the munificence of the truth received by 
the disciple, the less attractive he appears to man 's mind, 
and the ostentatious signs which appeal to the natural 
mind are not present with him. 

The common mind images forth the reflection of itself 
by self -projection, thinking it sees the evil in the disciple 
that is in itself. Truth is above criticism, but the person 



368 Pentecostal Movement Tested 

of man wants to sit in the highest seat. ''Let God be 
true, but every man a liar." 

The disciple of truth does not depend upon a book for 
his direction ; nor will a book cause him to falter. The 
man of the natural mind swallows a book whole, with 
its tares. Even the true testimony testifies to tares, not 
for its own benefit but for the disciple's. 

There is nothing physical in the Spirit of truth, for 
there is nothing lacking in what is perfect; but the 
many desires of man 's mind lead him to worship various 
idols. "Whosoever is born of God doth not commit sin, 
for his seed remain eth in him; and he cannot sin be- 
cause he is born of God." A little child represents the 
innocency that gains admission to the kingdom of 
heaven; for in that realm there is neither Jew nor 
Greek, bond or free, male or female, for all are one 
in Christ Jesus. 

The man of the senses reveals the crust of corruption 
that is around him in that he is fearful of becoming con- 
taminated by something outside himself ; but the disciple 
has that put to death within him that would jeopardize 
himself and his fellows. This is what dying to self 
signifies. The human mind advises the disciple what to 
do ; but that mind is unable to profit by its own doings. 

In truth one member of society does not go about tell- 
ing his activities and making display of himself: the 
Lord knows every man's actions, and that the personal 
man has not the truth. "But when thou doest alms, let 
not thy left hand know what thy right hand doeth." 

The human mind busies itself with its own doings, 
which are not of truth, however much personal satisfac- 
tion comes from them. The truth deals not with tern- 



The Adversary the Lord's Servant 369 

poral things that wither and fade; and it cannot be 
measured or even approached by man's mind. 

The Lord never loses sight of His own, although they 
are worn out in the earth, but not in the heavenly places 
in Christ Jesus, into which the disciples are gathered. 

The disciple lays down his life for his friends by 
refusing their personal adulation, showing them his dis- 
belief in personal superiority, for only the spiritual is 
supreme. 

The natural man cannot pray, in the true meaning of 
prayer; for he asks for material things, which are tran- 
sient; instead of for spiritual things, which are incor- 
ruptible. "Ye ask and receive not because ye ask amiss, 
that ye may consume it upon your lusts." 

The disciple does not ask for more things, like the 
human mind. He knows that whatever position he fills 
it is the Lord's will for him to be there; and he makes 
request only for spiritual blessings. "Your Father 
knoweth what things ye have need of before ye ask 
Him." 

The human mind disputes the statement that every 
man is doing what he has to do, and propounds the ques- 
tion : ' ' How then is responsibility placed upon man ? ' ' 
It is this very thing that makes man's human will to 
run counter to the divine will — his belief that he can 
do something independently, or of himself. And yet he 
does nothing of himself, even when he thinks he does. 
For he can do naught but what he is let do; although 
goaded on by his human will ; but that will is in the last 
event subjected to the will of God. To say that men 
are doing what they have to do is not sanctioning evil, 
but the contrary. It is ascribing all power to Him to 
Whom it belongs. 



370 Pentecostal Movement Tested 

The deceived human mind, feeding from the tree of 
the knowledge of good and evil, has not so much as 
choice between these two branches of the same tree of 
which it partakes, as it thinks it has, but is under the 
law of its own wants and desires. And when temporal 
satisfaction is had, in partaking of this tree, it has no 
ear for the good of the tree of life — which has no op- 
posite, for it is one and indivisible. 

The tree of life is a stone of stumbling and a rock of 
offence to the natural man, and it breaks him when he 
falls upon it ; but when it falls on him it grinds him to 
powder. 

The self-righteous man of the senses looks for the 
immediate sign ; but not for that which is now and for- 
ever, to which the disciple has regard. The disciple's 
infirmities keep him from falling asleep (resting in the 
flesh) , in that in which the man of the senses is at home. 
When the propensities of the natural man, that pull 
away from the truth, are subjected altogether by the 
inner man, then it is that the Lord has appeared the 
second time to the disciple, without sin. unto salvation. 

The natural man accuses the Lord's follower of that 
of which he is not guilty, and which he denies. For 
whatever the disciple does of the truth in righteousness 
is not of himself but is of the Lord ; therefore the natural 
man, in his ignorance, accuses the Lord, not knowing, 
of course, what he is doing, for he feeds on his natural 
food, which is the lie. 



CHAPTER III. 

Hypnotic Nature of Common Mind. 



The human mind is the hypnotizer that continually 
suggests something, in its would-be benevolence and fic- 
titious sentiments, that it wants men to take notice of, 
for it thinks it is right; but it will not offer its sug- 
gestions openly, as it works in the dark. 

The man of the senses, looking from himself, sees his 
own limitations, thinking they are in the object. That 
is why he is not able to judge rightly, and knows not 
what the disciple of truth has received for the same rea- 
son. Man's mind sees itself in the objects it considers 
to be separate from that self; but they are the same as 
himself, only differently circumstanced, as to appear- 
ances and panoramas of the senses. 

The natural man is deceived into thinking that a 
modicum of his own knowledge will finally blossom into 
truth, but such is by no means the case ; for the more the 
tree of the knowledge of good and evil flourishes in 
man's mind, the more branches there will be; hence 
there will be more divisions. 

The human mind only sees limitation in its individual 
manifestations that it senses as coming and going, and 
what small hope would there be for those in the wane 
of what is called life (if this life were the end) after hav- 
ing struggled on apparently without recompense ; but 
eternal life does not grow old, neither does the disciple 



372 Pentecostal Movement Tested 

born of the same. "If in this life only we have hope 
in Christ, we are of all men most miserable." 

The human mind reveals itself in that it is afraid of 
becoming contaminated ; the truth does not, and cannot 
become denied. 

Man's mind becomes vain in its imagination, before 
it is denuded of its false covering, supposing it has per- 
sonal superiority, when the spiritual only is the superior. 
Nebuchadnezzar boasted of his works through his human 
mind, but that mind and its supposed strength were 
taken away and his kingdom was not returned to him 
until the appointed time came that he paid homage to 
Him to Whom it belongs — then, excellent majesty was 
added unto him. "The king spake and said, Is not this 
great Babylon, that I have built for the house of the 
kingdom, by the might of my power, and for the honor 
of my majest}'? While the word was in the king's mouth, 
there fell a voice from heaven, saying, king Nebuchad- 
nezzar, to thee is it spoken : The kingdom is departed 
from thee. And they shall drive thee from men, and 
thy dwelling shall be with the beasts of the field: they 
shall make thee to eat grass as oxen, and seven times 
shall pass over thee, until thou know that the Most High 
ruleth in the kingdom of men, and giveth it to whomso- 
ever He will. The same hour was the thing fulfilled 
upon Nebuchadnezzar: and he was driven from men, 
and did eat grass as oxen, and his body was wet with the 
dew of heaven, till his hairs were grown like eagles' 
feathers, and his nails like birds' claws. And at the 
end of the days, I, Nebuchadnezzar, lifted up mine eyes 
unto heaven, and mine understanding returned unto me, 
and I blessed the Most High, and I praised and honored 
Him that liveth for ever ; Whose dominion is an everlast- 



Hypnotic Nature of Common Mind 373 

ing dominion, and His kingdom is from generation to 
generation. ' ' 

The disciple is considered eccentric because he is led 
of the Lord and is not affected by the conjurations of 
the human mind. * ' For the grace of God, that bringeth 
salvation, hath appeared to all men, teaching us that, 
denying ungodliness and worldly lusts, we should live 
soberly, righteously and goldly in this present world; 
looking for that blessed hope, and the glorious appear- 
ing of the great God and our Saviour Jesus Christ ; Who 
gave Himself for us, that He might redeem us from all 
iniquity, and purify unto Himself a peculiar people, 
zealous of good works." 

The common mind cannot be trusted in the least as 
pertains to the truth; but the disciple is inseparable 
from and one with that which he is given, according to 
the measure of the gift of God. 

The natural man starts off with a lie and finishes with 
a lie, in his self -drawn inferences from what he sees. 

A true messenger does not point to himself and say: 
"You can get what I have, if you follow my instruc- 
tions;" but he always directs men's attention to the 
truth, never to himself and that self's supposed accom- 
plishments. The human mind will accept any doctrine 
that leaves out the Cross of Christ; for that mind calls 
the Cross the devil's work, because it takes away its 
halcyon and false pleasure. 

There is no sentiment with the sword of the Spirit. 
It does not spare the flesh. And it is thus drastic that 
the disciple might be saved from the self, and not highly 
esteem anything coming from the delusiveness of that 
self. The sword of the Spirit does not slash itself, but 
the flesh, leaving nothing that can be lifted up with, 
pride. 



374 Pentecostal Movement Tested 

The young disciple, seeing that man's increased 
knowledge gained through the mind and senses is false, 
takes to the extreme of that same mind, and thinks that 
the less he knows will place him in a position to receive 
the truth ; but such is not the case, for extremes of man 's 
mind are not the truth. In truth, no mortal man is 
right. 

The opposite of man's false knowledge is the wisdom, 
that is the application, of true knowledge, not based on 
the senses. "If any of you lack wisdom, let him ask of 
God, that giveth to all men liberally, and upbraideth 
not. But let him ask in faith, nothing wavering." 

Another delusion the young disciple falls into is, 
thinking that he must not come in contact with certain 
teachings for fear that he might come under their sway ; 
but the disciple further along toward the full measure 
of the stature of the truth cannot be contaminated or 
influenced by anything that is from man's vacillating 
mind ; for he has that which is above the senses. 

The true disciple does not flinch from the cross, and 
the sword of the Spirit, even when it is used on him to 
the hilt, knowing that it works his well-being. 

The disciple's yoke is realized as easy and his burden 
light when he sees that his sufferings are not for nought ; 
but worldly sorrow worketh death, for it is without hope. 
Let those that begin to hear know that their suffering 
is not in vain, and that what the world calls "happiness'' 
is only of the senses. The Lord Jesus had to suffer; so 
has the disciple. "Verily, verily, I say unto you, The 
servant is not greater than his Lord ; neither he that 
is sent greater than He that sent him. If ye know 
these things happy are ye if ye do them." 

The natural mind takes the deliverance out of Egypt 
as the final deliverance ; but it is yet in its own wilder- 



Hypnotic Nature of Common Mind 375 

ness. To the disciple, it goes without argument that 
the carnal mind is not the mind in which the manifesta- 
tion of God increases, for there is in it no sustenance for 
the disciple. The carnal mind, in its wise-appearing 
state, is the soil from which springs the multiplied doc- 
trines of man, all declaring a different story ; not eman- 
ating from the perfect gifts of the Spirit, but from 
sense-impressions. "For God is not the author of con- 
fusion, but of peace." 

The disciple is to know the truth in its fullness ; other- 
wise he is fooled by the many wiles of the natural mind, 
and falls short of being perfect. "Brethren, be not 
children in understanding ; howbeit in malice be ye chil- 
dren, but in understanding be men. ' ' 

The disciple gains perfection not by any physical 
means, but by overcoming them. The lusts of the flesh, 
and the lusts of the eyes, and the pride of life must be 
put under absolutely by the ministrations of the Lord. 
The disciple gets ascendency over these by being given 
something better to take their place. They are of a 
fleeting nature and lead their victims in abjectest bond- 
age; but not so with the disciple and what he receives. 
There are things of great moment, unlawful to be 
uttered indiscriminately in the proximity of man's 
mind, for it cannot receive them, and becomes violent 
at their mention ; but the disciple is prepared to receive 
all things. 

The common mind looks askance at what takes away 
its false pleasure, leaving the glory of the Lord for the 
disciple ; but this is not accomplished by material means. 
"But He said unto them, All men cannot receive this 
saying, save they to whom it is given. For there are 
some eunuchs which were so born from their mother's 
womb ; and there are some eunuchs which were made 



376 Pentecostal Movement Tested 

eunuchs of men ; and there be eunuchs which have made 
themselves eunuchs for the kingdom of heaven's sake. 
He that is able to receive it, let him receive it." 

To testify to that which approaches perfection is not 
to make of no account any of the steps the disciple takes 
before arriving at perfection. ''For verily I say unto 
you, Till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law, till all be fulfilled." 

The disciple knows that he will have to pay the utter- 
most farthing for the truth he receives; therefore he 
takes heed that lie falls not into the human mind's error 
of taking the extremes of that mind for the truth; for 
the truth works not like the theatrical doctrines, which 
put to sleep that side of the mind that is obnoxious to 
them, leaving only a hilarity that appears like truth to 
the common mind. 

The Scriptures of truth avoid no issue; but the 
natural man side-steps that which strips him of his false 
pleasures in his own periphery, that stands in the place 
of the glory which eye hath not seen nor ear heard. 

The simple reason why the man of the senses cannot 
receive the truth is that he has not the life that is 
immortal. The life he has is but a shadow of that life, 
and must die when the immortality is brought to the 
forefront in the disciple, retiring the shadow to obli- 
vion. ' ' The life was the light of men ' ' ; that is why the 
carnal mind is not illuminated. It but imitates the true 
lucidity with false raptures. 

The lucubration of the personal mind conducts it into 
the ditch, for it cannot see the end of its study or medita- 
tion. Likewise, it cannot give itself the light of life, for 
it has it not to give. The deprecatory state of the mind, 
together with its suppliant attitude, do not profit the 



-f 



Hypnotic Nature of Common Mind 377 

disciple; for that mind is but against its own idea of 
wrong, and in favor of its self -idea of right. 

The truth is not in prating words. The man of the 
senses uses the same words the disciple does, but with an 
entirely different meaning, because the life is not mani- 
fested in the man of the senses. "My little children, 
let us not love in word, neither in tongue; but in deed 
and in truth. ' ' 

The human-mind leaders rebuke their followers that 
fall away from worshipping their personality; but the 
Apostle Paul rebuked those that followed his personality 
instead of the truth, of which he was a chosen vessel. 
The disciple is only given what he can contain, and not 
the physically fomented feelings that run over and are 
wasted in states of the mind. 

The natural mind reveals itself in trying to explain 
the truth or tell what it means. But the truth is not 
what it means, but what it is in reality. The disciple 
does not answer the questions of the carnal mind with 
incriminating answers; nor does he try to educate that 
mind into the truth. For the holy things are not thrown 
to dogs, nor the pearls of truth to swine. "Swine," 
here, represents the human mind, that feeds on anything 
in the way of false doctrines. 

The disciple does not look upon anything as repre- 
hensible, because he knows that all things are true to 
their nature; therefore he does not blame that which 
had to be. But the human mind is not true to anything 
that is right : it is only true to its nature, which is not 
the truth in righteousness. The common mind objects 
to the disciple because he does not denounce certain 
things : that is because that mind is doing the self -same 
things it wants the disciple to blame. It is nettled by 
the final result, in the vortex of its own actions. 



378 Pentecostal Movement Tested 

The sectarian dogma rots before it leaves the mouth; 
and it would cause the disciple to wither, if it had the 
power ; but the truth it not and cannot be besmirched by 
man's fables. "For the time will come when they will 
not endure sound doctrine; but after their own lusts 
shall they heap to themselves teachers, having itching 
ears ; and they shall turn away their ears from the truth, 
and shall be turned unto fables. But watch thou in all 
things; endure afflictions; do the work of an evangelist; 
make full proof of thy ministry." The human mind 
cannot endure sound doctrine; but it can endure de- 
ceiving signs. 

Tn pointing out the ramblings of the common mind in 
its false teachings, the disciple does not resort to cari- 
cature ; for that mind itself is a caricature of the truth, 
distorting the true statements, but, of course, not affect- 
ing the truth in any way to change it; yet holding the 
votary of that mind in servility. 

The greatest work to the disciple, as a beginning, is 
that which enables him to discern, and keep from being 
enmeshed in the discursive knowledge arising from 
sense-impressions. When the disciple speaks, it is as an 
unknown tongue to the man of the senses, even though 
they both use the same language : it is the import the 
disciple gets that is unknown to the natural man. There- 
fore he speaks with new tongues — not an imitative jargon 
without meaning. 

Scripture is given the disciple to stir up his pure 
mind by way of remembrance; but the person of man, 
in his dogmas, is not given the power of God, for the 
plain reason that he would slay every one not agreeing 
with his individual opinion. The power of the Spirit is 
also not given to the hypnotizer, deliberate or unwitting, 
that draws his supernumeraries out into the wilderness 



Hypnotic Nature of Common Mind 379 

of their minds, on the supposition that he has some great 
power. He deceives them by saying it is not he that 
does the work but the Lord. The human mind speaks of 
itself at the same time that it denies self-expression. 

The disciple avoids the very appearance of evil, being 
taken up with the truth. Of course, in the onward 
stages of his growth, he will fail to measure up to the 
high standard which he visualizes as the goal ; for he is 
as yet but on th$ way and has not reached his destina- 
tion — perfection. 

Man's head tries to explain what the true testimony 
means, but the field is too broad and covers a wider 
area than the mind of man is capable of comprehending 
— it is beyond what the personal man can say or think ; 
yet it is revealed in simplicity. The trenchant sword of 
the Spirit is used on the disciple to put to death every- 
thing that has even a glimmer of the lower nature. 
"For if ye live after the flesh ye shall die; but if ye, 
through the Spirit, do mortify the deeds of the body, 
ye shall live. For as many as are led by the Spirit of 
God, they are the sons of God." 

Doctrines of man are wrongfully called "religion." 
Pure religion is fruitful with divine works. "Pure 
religion and undefiled before God and the Father is 
this, To visit the fatherless and the widows in their 
affliction, and to keep himself unspotted from the 
world." 

The man of the senses seeks to establish the truth on 
his own terms, in unrighteousness, to secure a following ■ 
but in truth there is no personal equation. The true wor- 
shipper worships the Father in Spirit and in truth any- 
where and everywhere, and not in some particular place 
designated by the man of the flesh, who is dead in tres- 



380 Pentecostal Movement Tested 

passes and sins. "For wheresoever the carcase is, there 
will the eagles be gathered together. ' ' 

Man's enlarged knowledge of effects, that swell him 
out with pride, is as a bottomless pit ; there is apparently 
no end to the presumptions of its subdivisions. "Who 
can understand his errors? cleanse Thou me from secret 
faults. Keep back thy servant also from presumptuous 
sins; let them not have dominion over me. Then shall 
I be upright, and I shall be innocent from the great 
transgression. ' ' 

The pantomimes of the Pentecostal Movement, super- 
induced by feeling, have their spring in the form of 
knowledge of the natural man, and there is not a twinge 
of the senses but what is drawn from this same source, 
that is empty of the truth. "For it is written, I will 
destroy the wisdom of the wise, and will bring to 
nothing the understanding of the prudent. Where is 
the wise? where is the scribe? where is the disputer 
of this world ? hath not God made foolish the wisdom of 
the world? For after that, in the wisdom of God, the 
world by wisdom knew not God, it pleased God, by the 
foolishness of preaching, to save them that believe." 
Man's wisdom stands between him and the truth, as the 
Scripture testifies, "The world by wisdom knew not 
God." 

In truth, all things are done decently and in order; 
because they are accomplished by the truth, which is 
above the mutations of man's mind. Fasting from food, 
relative to moderation, is all right, as is every other 
work, when done in the Lord's order; but the human 
mind is filled with its own doings. 

The man of the peccant personality does not under- 
stand earthly things, much less can he comprehend the 
heavenly. He does not even contact them. He cannot 



Hypnotic Nature of Common Mind 381 

be trusted with the least ; how is it then possible to trust 
him with the greater? He thinks however that he can 
be, in the phobias of his fickle mind. 

The man under the influence of a heady doctrine is 
sure, in his own deceived mind, that he is right. He 
cannot, as the disciple, stand off and view things as they 
are. The Lord's sheep must come out and be separate 
from man's sordid sects, before they can start growing 
in the inviolable truth, and ultimately become its fin- 
ished work. 

Man's doctrines being under the law, it follows that 
they go by the leading of the human will and halt at 
its dictation, declaring what and what not to do; but 
man can never be told how to do the works of truth, and 
do them, by his natural mind. The work of the truth 
in the disciple, out from under the law, is the building 
him up in righteousness. "Therefore by the deeds of 
the law there shall no flesh be justified in His sight ; for 
by the law is the knowledge of sin. But now the right- 
eousness of God without the law is manifested, being 
witnessed by the law and the prophets. Even the right- 
eousness of God which is by faith of Jesus Christ, unto 
all and upon all them that believe ; for there is no differ- 
ence. ' ' 

The condensation of the simple truth here testified, 
which is a synopsis of what has been said hitherto, is, 
that the Lord speaks to none but His disciples, and 
never to the private interpretation, or opinions, of the 
human mind. When a man reads Scripture at the dic- 
tation of his natural mind, it appears to be telling him 
to do certain things. That is how the letter killeth. The 
human mind is a self-appointed emissary — a messenger 
that the Lord has not sent. 



382 Pentecostal Movement Tested 

The truth works trituration to the man of the senses, 
to get him out of the way, that the bringing forth of 
the disciple be not hindered. This does not refer to 
some other man, as man's thoughts have it, but means 
the separation of the two natures in the one man, that 
the perfect man may shine forth in freedom. The dis- 
ciple is never lost; but the natural man and his works 
cannot stand the test of fire, but are consumed by it: 
"For our God is a consuming fire." 

Sectarians are concerned about saving the first man, 
Adam; but that man must perish before the last Adam, 
or Quickening Spirit, is seen — then is the disciple fin- 
ished. The sectarian idea of coming out of man's doc- 
trines and being separate, is, coming out of other men's 
doctrines, but not its own. The disciple is separated 
from man's doctrines by the will of the Lord, regard- 
less of any fancied free-will that the natural man 
ascribes to him. 

Sectarian followers regale their leaders, thinking they 
have that which they do not possess. They indulge the 
hope and aspire to be like these leaders, to imitate them, 
in place of emulating the truth. "Who changed the 
truth of God into a lie, and worshipped and served the 
creature more than the Creator — Who is blessed for- 
ever. ' ' 

The young disciple is minded to stay in one place; 
but the Lord sees to his growth, that the truth given 
him be not held in the carnal mind. Everything in the 
natural illustrates things spiritual. How long would a 
blade of corn last if it did not grow and gain strength 
to cope with the changes of the weather? The Lord, 
who calls forth the corn from the soil in its proper sea- 
son, tempers the wind, and all else, to His design respect- 
ing the earthly product. So likewise does He deal with 



Hypnotic Nature of Common Mind 383 

the disciple, whom He holds to be of more value than 
corn or many sparrows. 

The impartivity of the disciple, at first, is mixed with 
his own head, and he wages warfare with men of straw, 
thinking he is subduing them, in the power of the 
Spirit. The disciple should take heed that what he hears 
be not planted in the human mind ; for then it is the 
same as the seed in the parable, that fell by the way- 
side. ' ' And He spake many things unto them in parables, 
saying, Behold, a sower went forth to sow. And when 
he sowed, some seeds fell by the wayside, and the fowls 
came and devoured them up. Some fell upon stony 
places, where they had not much earth; and forthwith 
they sprung up, because tlr^ had no deepness of earth ; 
and when the sun was up they were scorched; and 
because they had no root they withered away. And 
some fell among thorns; and the thorns sprung up and 
choked them* But other fell into good ground and 
brought forth fruit, some an hundredfold, some sixty- 
fold, some thirtyfold. Who hath ears to hear, let him 
hear." The man of the senses has ears, but not ears 
that hear (understand) the truth. 

The human mind, thinking it is figuring out the truth, 
figures how it can escape it, and its sentiment, that it 
believes to be truth, culminates in another fervent fizzle. 
There is no real satisfaction in the senses, and the man 
ruled by them does not know what he wants, and wor- 
ships he knows not what. "But whereunto shall I liken 
this generation? It is like unto children sitting in the 
markets, and calling unto their fellows, and saying, We 
have piped unto you, and ye have not danced; we have 
mourned unto you, and ye have not lamented. ' ' 

The man of the senses would have you continually 
doing something; but if you do his every whim as it 



384 Pentecostal Movement Tested 

arises, he will not then be satiated, but will still have 
another whim to be soothed. He tries to ferret out the 
truth with his mind, but cannot ; because the truth alone 
has the stability that his mind lacks. 

If the disciple through the Spirit speaks with tongues 
it is for a good purpose ; but the Pentecostal People are 
deceived into thinking that their human-mind manifest- 
ations are from the Spirit of truth. The fact of having 
done something along the line of externalities, tempor- 
arily rests the personal mind ; but that rest is not endur- 
ing. A tyro cannot distinguish between the fruit of 
the Spirit and the products of the human mind, which 
lead to death. 

The main question with regard to one speaking with 
tongues is not the mere speaking, but the import of what 
is said. If the communication is true it will not incul- 
cate the building up of personalities as in hero worship ; 
but it will testify to the things of our most holy faith. 

Prophesying is greater than speaking with tongues, 
because it bears witness to what is not immediately seen, 
but is known through faith. It is seeing that which it 
is impossible for the senses and mind of man to compre- 
hend, because outside their range of vision. But if one 
speaks with tongues and interprets, that is approaching 
the greatest gift, for the fact of interpretation is evidence 
that a man comprehends what he is speaking about, and 
is not roving in states of the mind. "I would that ye 
spake with tongues, but rather that ye prophesied; for 
greater is he that prophesieth than he that speaketh 
with tongues, except he interpret, that the church may 
receive edifying." But the human mind has ready an 
imitation for the Spirit's work that deceives that mind, 
and the very elect, also, if that were possible. But it is 



Hypnotic Nature of Common Mind 385 

not ; for they know the difference between the fruits 
of the human mind and the fruit of the Spirit. 

The common mind cannot distinguish between the 
sign and its import. It thinks the former sufficient. 
This reveals why it confuses the spectacular sign com- 
ing from the senses, and the sign of the Spirit, which 
is more fittingly expressed by a meek and a quiet spirit. 
The votaries of the human-mind's signs, that try to 
expedite their work in the imitation-tongues, care not 
and know not whether what is spoken is revealed by 
true knowledge, or whether it is sound doctrine, so long 
as it is pleasing to the senses. "Now, brethren, if I 
come unto you speaking with tongues, what shall I pro- 
fit you, except I shall speak to you either by revelation, 
or by knowledge, or by prophesying, or by doctrine ? ' ' 

The contumacy of the personal mind impels it to talk 
in tongues of unintelligible sounds, instead of with 
tongues that are the gift of the Spirit. Thus one personal 
mind does not understand another, and consequently 
accuses the other from its own surmise. This does not 
result in a confusion of tongues, for it was that to begin 
with ; but it shows the difference between the true gift 
and the false. One human tongue volubly resists 
another; but as yet no man has ever won the battle 
over evil by resisting it with the human mind, nor will 
he ever be able to do so: it is but caused to extend by 
such procedure. "And even things without life, giving 
sound, whether pipe or harp, except that they give a 
distinction in the sounds, how shall it be known what is 
piped or harped ? For if the trumpet give an uncertain 
sound, who shall prepare himself to the battle? So 
likewise ye, except ye utter by the tongue words easy 
to be understood, how shall it be known what is spoken ? 
for ye shall speak into the air." 



386 Pentecostal Movement Tested 

The Pentecostal Movement of to-day loses the battle, 
because it is a movement in various directions, and the 
deployment of its forces is patterned after human-mind 
methods, with their result, contention, division and 
strife. Concisely, human systems fail from not having 
charity, which is not in the natural man; therefore the 
disciple does not try to build up the natural man. Nor 
does he join in with the building projects of that man ; 
for he has that which is better — a perfect pattern. 
1 ' Though I speak with the tongues of men and of angels 
and have not charity, it profiteth me nothing." 

Because the natural man does not understand when 
one speaks with tongues having a spiritual meaning, it 
is not proof that such meaning is absent from the words 
spoken; but when that same man claims to speak with 
tongues by the power of the Spirit his veracity is ques- 
tioned by the disciple. "For he that speaketh in an 
unknown tongue speaketh not unto men but unto God; 
for no man understandeth him : howbeit in the Spirit he 
speaketh mysteries." 

The Apostle points out that understanding is the main 
thing with respect to the gift of tongues, as pertaining 
to imparting of knowledge to others. He says: "I 
thank my God, I speak with tongues more than ye all. 
Yet in the church I had rather speak five words with my 
understanding, that by my voice I might teach others 
also, than ten thousand words in an unknown tongue. 
Brethren, be not children in understanding: howbeit in 
malice be ye children; but in understanding be men." 

The personal mind is occupied worshipping pseudo- 
gifts of its own; instead of worshipping Him to Whom 
the disciple is drawn, Who is the Giver of every good 
and perfect gift. 



Hypnotic Nature of Common Mind 387 

The human mind makes philosophies out of its sup- 
posed gifts, and then in its vain imagination puts them 
in place of the truth. "Wherefore, brethren, covet to 
prophesy, and forbid not to speak with tongues. Let all 
things be done decently and in order." But this the 
human mind utterly fails to do; for it can only do the 
opposite ; and so reveals itself as undivine. 

The truth is not demonstrated by schisms and bicker- 
ings; but always operates to the edifying of the whole 
body. "How is it then, brethren? when ye come 
together every one of you hath a psalm, hath a doctrine, 
hath a tongue, hath a revelation, hath an interpretation. 
Let all things be done unto edifying. ' ' 

To say the natural man can build the truth on his own 
foundation — which is what he tries to do — is paramount 
to giving utterance to the following fabrication and 
parody of Scripture: "But the natural man receiveth 
the things of the Spirit of God; for they are not fool- 
ishness unto him; and he can know them, because they 
are naturally discerned." 

Man's methods of acquiring something by his own 
means are just as much a contradiction as the foregoing 
garbled Scripture. "Wherefore tongues are for a sign, 
not to them that believe, but to them that believe not." 

Tongues that are looked to by the human mind, for 
the sake of the sign, are for that same unbelieving mind 
that watches for them: they are not for the disciple. 

The Apostle exhorted to the coveting of the best gifts. 
Such coveting brings the disciple closer to their Bestower. 
Prophesying is greater than speaking with tongues. It 
is evidence of things not seen in the manifestation only, 
but by the inner man. "I would that ye spake with 
tongues, but rather that ye prophesied : for greater is 
he that prophesieth than he that speaketh with tongues, 



388 Pentecostal Movement Tested 

except he interpret, that the church may receive edify- 
ing." 
^ Speaking with tongues by the Spirit, as in the original 
and true Pentecost, is telling forth the wonderful works 
of God; the "more excellent way" is doing the works 
of God, which are accomplished by charity. There is 
nothing of the sentimental or effeminate in the truth. 
"For God is not the author of confusion, but of peace; 
as in all the churches of the saints. Let your women 
keep silence in the churches ; for it is not permitted unto 
them to speak, but they are commanded to be under 
obedience, as also saith the law. ' ' 

The mesmeric state of the mind is not able to distin- 
guish the different states of the mind; for it is under 
control of one state at a given time, and subject to 
another later. In truth, all things are in order and in 
their proper place. "But I would have you know, that 
the head of every man is Christ; and the head of the 
woman is the man ; and the head of Christ is God. ' ' 

The truth is not given by verbal explanations of the 
natural man ; nor does the disciple receive it by study of 
that man's writings. "How do you say, We are wise, 
and the law of the Lord is with us? Lo, certainly, in 
vain made He it ; the pen of the scribes is in vain. The 
wise men are ashamed, they are dismayed and taken; 
lo, they have rejected the word of the Lord; and what 
wisdom is in them?" 

In truth, the purpose of the law in regard to man and 
its fulfilling is seen to be faultless. "To the law and 
to the testimony: if they speak not according to this 
word, it is because there is no light in them. ' ' 

The natural man is not dead to sin, but he is dead in 
trespasses and sins. ' ' For He hath made Him to be sin 



Hypnotic Nature of Common Mind 389 

for us who knew no sin; that we might be made the 
righteousness of God in Him. ' ' 

The natural man does not want the truth, as it is 
against his law, and interferes with his business. He 
would kill his fellowman, thinking that in slaying him 
he is doing God service. But disciples are taught by 
the Lord to be ' ' wise as serpents and harmless as doves. ' ' 
They know the nature of the natural man. 

Again, the personal ego, with his false knowledge, does 
not want the truth of the ''one Father of all"; for it 
would detract from his personal pride and belief that 
his egregious falsehoods are of large consequence. All 
human systems are bound to fail, for they teach that the 
enemy is on the outside of their borders, instead of 
within themselves. Or they use certain sayings of truth 
and plant them in the human mind, making philosophies 
of them by the vain deceit of that mind. 

The natural man is looking for an imaginary resting 
place (thinking he is looking for the truth), where 
the thing he blames, which he thinks is outside himself, 
no longer exists; but, so long as he looks on things out- 
side of himself, as heredity, environment, conditions and 
circumstances, he fights an imaginary enemy. The seat 
of all troubles among men is described by their mind, 
which mind the Lord Jesus Christ takes away with 
His truth. The incitement to strife comes from the 
nature of man. So long as man looks without for a solu- 
tion of his trouble, he denies the ever-present truth, 
which is supreme. "For without are dogs, and sor- 
cerers, and whoremongers, and murderers, and idolators, 
and whosoever loveth and maketh a lie." 

As the man of the senses has his own kind of knowl- 
edge increased, he is impelled by it to increase his dese- 
cration of the true way. "This know also, that in the 



390 Pentecostal Movement Tested 

last days perilous times shall come. For men shall be 
lovers of their own selves, covetous, boasters, proud, 
blasphemers, disobedient to parents, unthankful, unholy, 
without natural affection, truce breakers, false accusers, 
incontinent, fierce, despisers of those that are good, 
traitors, heady, high-minded, lovers of pleasure more 
than lovers of God ; having a form of godliness but deny- 
ing the power thereof: from such turn away." 

The man of the senses and his knowledge fail of the 
truth because it is concerned about building up this 
same man ; but the working of the truth in the disciple, 
contrariwise, makes the sense-man become less. 

The human mind handles the Word of God deceit- 
fully, and that mind's attempt to avoid its own errors 
in a certain member, by separating himself from others, 
is an attempt to avoid the cross. The disciple is put 
through man 's delusions that he may appreciate the dif- 
ference between them and the truth. The disciple also 
speaks not of himself in the same ratio to the measure 
of truth which he receives. 



CHAPTER IV 

The Spirit of Truth Beyond Mere Declarations of 
Man's Philosophies 



Scripture passages herein quoted are not always used 
specifically with their original reference, for they are 
too broad to apply merely to one thing. The natural 
mind, with its parrotings and head-interpretations, will 
cavil at this. The holy men of God who wrote the Scrip- 
tures spake as they were moved by the Spirit of God, 
and what they referred to was obverted; that is, 
the particular thing was brought to view; but it was 
always traced to its source, which is wide enough in 
scope to cover any question. The natural man errs, not 
knowing the Scriptures nor the power of God, as said 
the Lord. "He that answereth a matter before he hear- 
eth it, it is a folly and a shame unto him. ' ' 

This book, following the Scriptures, testifies to wheat 
and tares, pointing out the difference. The difference 
between the testimony of this book and the Scriptures, 
or the Bible, as it is called is that the Bible is a finished 
work in respect of the written testimony, while this vol- 
ume is not — except in small degree. 

This writing testifies that the true testimony is not 
meant for man's head. Scripture witnesses to the same 
thing. The bound human will, under its own particular 
states, would not be subject to them if it were free. It 
does not know that the human mind can use the same 



392 Pentecostal Movement Tested 

words the disciple does, but with opposite meanings. It 
therefore compares the disciple 's sayings, which are got- 
ten from the Lord, with the Calvinistic, or other systems 
and dogmas. 

With the disciple, the lugubrious mind is not in the 
reckoning, except for its usage and then its departure; 
but the human mind is the starting point of man's teach- 
ing. The difference between the disciple's way and 
man's is the difference between the human and the 
Divine. One refers to death ; the other to everlasting 
life; and, strictly speaking, one is life, while the other 
is death. 

"How come the two?" asks the human mind. There 
are no more two, (except as one is used figuratively), 
than the shadow of a man and the man himself are two. 
The human mind is deceived, for it relates but to the 
figure, and takes itself for the finished fact — which it is 
not. 

All power in heaven and in earth is given to the Lord 
Jesus Christ; but the antichrist is powerless, though 
appearing to those deceived to have power. The anti- 
christ's agents deceive more in these days of increased 
human knowledge ; and they even admit that the deceiver 
works through their minds, and at the same time they 
quote words of truth with the human mind; but that 
mind cannot take the truth home to itself to the destruc- 
tion of that self. 

Voicing words of truth by the human mind, with sim- 
ulating signs, is the height of the deceiver's work in its 
ensnarement of that mind. 

Disciples are not found in man's doctrines, to stay in 
them; they are outside of them, and are in the streets 
and lanes of the city. Those on the inside of human 
beliefs all make excuse for not practicing the truth. 



Truth Beyond Man's Philosophies 393 

"Then said He unto them, A certain man made a great 
supper and bade many; and sent his servant at sup- 
per-time to say to them that were bidden, Come ; for all 
things are now ready. And they all with one consent 
began to make excuse. The first said unto him, I have 
bought a piece of ground, and must needs go and see 
it: I pray thee, have me excused. And another said, I 
have bought five yoke of oxen, and I go to prove them : I 
pray thee, have me excused. And another said, I have 
married a wife and therefore I cannot come." The 
human mind always has an excuse for non-performance 
of the truth, because there is no truth in it. It is far- 
thest from truth in its feeling of self-sufficiency; while 
those in extremity, which are the poor, the maimed, the 
halt and the blind, are the ones who are ready for it. 

The natural man wants somebody else to gain experi- 
ence for him; but the disciple knows he will have to 
pay for his own learning, and that he cannot get it by 
proxy, except through the one Mediator, Christ Jesus. 

The disciple is the salt of the earth; but if the salt 
loses its savor wherewith shall it be salted? — surely, not 
by the mind and senses of the natural man. Savor is 
only from the Lord, Who is the life of the disciple. Not 
he who commendeth himself, but whom the Lord com- 
mendeth, is of the truth; but the natural man always 
commends himself synchronally with his pratings about 
what he thinks is truth. Man's knowledge puffeth up, 
but charity buildeth up ; and the persons of men follow 
their varying inclinations. ' ' These are murmurers, com- 
plainers, walking after their own lusts ; and their mouth 
speaketh great swelling words, having men's persons in 
admiration because of advantage." 

The young disciple thinks he should do the last works 
before the first, or that he should quit working and "live 



394 Pentecostal Movement Tested 

by faith" (which he has not yet received) ; but the Lord 
knows what is in man. 

After that the Lord had vanished from the sight of 
His disciples they went afishing — not for men, as He 
had ordained them, but for fish. But the Lord did not 
upbraid them for this, after the fashion of men. He 
knew beforehand what they would do. And so when He 
afterwards came to them, He simply asked: "Children, 
have ye any meat?" He directed them where to cast 
their nets to make a haul. The mind of man, in its self- 
righteousness, would have reproached the disciples for 
doing as they did, not knowing that they did what they 
had to do at that particular time. 

The fully-matured disciple has many things to say to 
those ready to hear but it is not expedient to tell them 
at all times ; for the seed is meant for the good ground : it 
is not to be wasted on the wayside, or on the stony places 
of man's mind. The disciple does not speak on all occa- 
sions; for those that can hear already know what he 
would say, and those that cannot hear are not able to 
receive when the truth is spoken ; yet disciples assemble 
themselves together, and receive edification by the min- 
istration of the same Spirit. "Hear ye therefore the 
parable of the sower. When any one heareth the word of 
the kingdom and understandeth it not, then cometh the 
wicked one and catcheth away that which was sown in 
his heart : this is he which received seed by the way side. 
But he that received the seed into stony places the same 
is he that heareth the word and anon with joy receiveth 
it; yet hath he not root in himself, but endureth for a 
while; for when tribulation or persecution ariseth 
because of the word, by and by he is offended. He also 
that received seed among the thorns is he that heareth 
the word; and the care of this world and the deceitful- 



Truth Beyond Man's Philosophies 395 

ness of riches choke the word, and he becometh unfruit- 
ful. But he that received seed into the good ground is 
he that heareth the word and understandeth it; which 
also beareth fruit, and bringeth forth some an hundred- 
fold, some sixty, some thirty." 

The novice compares the truth with what he thinks he 
already has, using his own head as a gauge, and wonder- 
ing why his own patterns do not agree with the true 
testimony when he is tested. The novice, also, would 
have the disciple follow the man he is following, and 
whom he regards as a leader; but the disciple has the 
truth for his model, and is instructed by that truth. 

The young disciple still tries to measure what he 
thinks is truth by the wrongs of men's doings; but the 
Lord has one perfect Pattern with which to measure His 
disciples. 

There is nothing mysterious in truth, for it both knows 
itself and reveals the hidden things of darkness ; and the 
divine addition neither adds to nor takes away from that 
truth. "And beside this, giving all diligence, add to 
your faith virtue ; and to virtue knowledge ; and to 
knowledge temperance ; and to temperance patience ; and 
to patience godliness; and to godliness brotherly kind- 
ness; and to brotherly kindness charity. For if these 
things be in you and abound, they make you that ye 
shall neither be barren nor unfruitful in the knowledge 
of our Lord Jesus Christ." The gifts and virtues are 
given the disciple in their regular order, virtue is added 
to faith; then comes the true knowledge, which has the 
way prepared for it, and it makes way for the other 
divine qualities coming after. 

The disciple does not condemn nor judge nor find any- 
thing blameworthy; he only testifies to the difference 
between shadow and substance. "Speak not evil one of 



396 Pentecostal Movement Tested 

another, brethren. He that speaketh evil of his brother, 
and judgeth his brother, speaketh evil of the law, and 
judgeth the law; but if thou judge the law thou art 
not a doer of the law but a judge." 

The disciple follows peace with all men, without which 
no man shall see the Lord; for he knows human life is 
merely a shadow, as Scripture testifies. At the begin- 
ning, the disciple that has the testimony resting on his 
own head is convinced that man's doings are not of the 
truth, and says within himself "I will do nothing;" but 
he actually becomes busier mentally than he was before, 
through having sayings of truth on the wrong founda- 
tion. The com m on mind, however, cannot make egress 
from itself by itself; therefore, the disciple should take 
heed that what he hears is not rested on the natural 
mind ; which builds, as it were, an enclosure of its own 
around certain sayings of truth, turning them into an 
obsession. 

The deceived beginner, seeing that the truth is not 
gained by study, becomes fearful of even reading the 
true testimony, thinking he may adopt a false belief of 
his own, when he already has one as long as it rests on 
the common mind. In reading from the true foundation, 
it is a matter of "whoso readeth, let him understand." 

The common mind cannot distinguish between the 
true way of all things and the false, and the young dis- 
ciple thinks that because the common mind's doings are 
an imitation and false, therefore he must refrain from 
doing anything; but he is deluded in these negatory 
leanings and is rendered unable to do the works of 
righteousness. Admittedly, the true works are not per- 
sonal; but the inexperienced disciple will have to learn 
that prejudice against personal works is not qualifica- 



V 



Truth Beyond Man's Philosophies 397 

tion for performance of the works of the Lord in right- 
eousness. 

On the other hand, the disciple farther along ignores 
nothing ; but does personal works when expedient, know- 
ing the Lord always has a larger purpose concerning 
him, bringing him through the personal works to the end 
of them and up to what is higher. This remark however 
is not to be taken as affirmation that the disciple who 
hears the truth indeed will become involved in the doings 
of the man of the flesh, and take them for the whole 
thing, as is the way of the natural man; it is exactly 
the contrary. 

The harvest truly is plenteous for disciples of truth; 
but laborers in this harvest are few. Laborers are called 
for in this time of turmoil and raging of man's mind. 
''Strengthen ye the weak hands, and confirm the feeble 
knees. ' ' 

The true disciple is not offended by the Lord in His 
use of the sword of the Spirit, knowing that it is burn- 
ished to sharply cut the flesh. The Lord said: "Blessed 
is he whosoever shall not be offended in Me. ' ' 

The Lord brings confusion of tongues, so that men's 
minds cannot agree in their worship of their own idols: 
if the Pentecostal People could see this, they would not 
berate one another for lack of fellowship, which is only 
given to the disciples of truth. 

The Pentecostal Movement and all other movements 
cease when the fullness of Christ appears ; for prophecies 
shall fail and tongues shall cease. 

The natural man always teaches and acts the reverse 
way of the truth : he believes in death, not life. He 
says: "Live right, and so prepare to die right." By 
this speech he joins together two opposities; but they 



398 Pentecostal Movement Tested 

amount to the same thing, viewed as his mind's stand- 
point. 

Man's mind inculcates that which it claims to be 
against. It does violence, as punishment, for violence; 
setting up like examples ; results, that it seeks to avoid. 
The unadulterated truth has it the opposite way. "Ye 
have heard that it hath been said, An eye for an eye, and 
a tooth for a tooth. But I say unto you, That ye resist 
not evil; but whosoever shall smite thee on thy right 
cheek, turn to him the other also." 

Judgment is not committed to the hand of man, but 
is reserved by the Lord to Himself. "Therefore thou 
art inexcusable, man, whosoever thou art that judgest : 
for wherein thou judgest another, thou condemnest thy- 
self ; for thou that judgest doeth the same things." 

The man of the senses is given to theorizing, and 
knows nothing of the oracles of God. He makes his own 
patterns ; not knowing there is a perfect Pattern already 
made. "And almost all things are by the law purged 
with blood; and without the shedding of blood is no 
remission. It was therefore necessary that the patterns 
of things in the heavens should be purified with these ; 
but the heavenly things themselves with better sacrifices 
than these. For Christ is not entered into the holy places 
made with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence of God 
for us." 

The disciple does not look for surcease from the 
harassing senses at the start, but glories in infirmities 
and tribulations, knowing the good work that is being 
accomplished through them in him. ' ' But call to remem- 
brance the former days, in which, after ye were illum- 
inated, ye endured a great fight of afflictions; partly, 
whilst ye were made a gazing-stock, both by reproaches 



Truth Beyond Man's Philosophies 399 

and afflictions ; and partly, whilst ye became companions 
of them that were so used. For ye had compassion of 
me in my bonds, and took joyfully the spoiling of your 
goods, knowing in yourselves that ye have in heaven a 
better and an enduring substance." 

The just man lives by faith. His justice is not his 
own, but is connected with the faith that he holds. He 
walks too by the same rule; and not by the sight of his 
eyes. ' ' Now the just shall live by faith ; but if any man 
draw back, My soul shall have no pleasure in him. But 
we are not of them who draw back unto perdition; but 
of them that believe to the saving of the soul." 

The names of things, as given by man's mind, tell not 
what they really are; for the figure and evidence of a 
thing is not the thing itself. ' ' Through faith we under- 
stand that the worlds were framed by the word of God, 
so that things which are seen were not made of things 
which do appear." 

In the reality of truth there is no digression from the 
main subject, as the differences of glory are concaten- 
ated to the Head, the Lord God Omnipotent. 

The disciple rebukes for the purpose of revealing the 
error and showing forth the light of life, and not to 
justify himself — which self to him is represented by 
dust and ashes. The rebukes of the natural man are 
given in condemnation. 

The Author and Finisher of our faith is greater than 
the faith He gives. The disciple that has been given 
charity, has been given the emoluments of that which is 
greater than faith. 

The Lord's sheep who begins to hear is subject to 
hearsay, not knowing that hearsay is not the truth in 
righteousness, even if what has been heard has occurred 
in the manifestation. 



400 Pentecostal Movement Tested 

The disciple is purged by suffering, which causes the 
shadows to lose their attractiveness, and the affections 
are drawn to things above. "Now no chastening for the 
present seemeth to be joyous, but grievous ; nevertheless 
afterward it yieldeth the peaceable fruit of righteousness 
unto them which are exercised thereby. ' ' 

The mind and senses of man being the adversary of 
Christ, it follows that the disciple's work is not to deny 
the outcroppings of that man — his pleasures and pains, 
his wants, desires and ambitions; but the whole tree 
(figurative) must be denied, root and branch; that is, 
in the presence of the truth back of it : the figure to be 
denied is the man of the senses. The carnal mind does 
not see what the disciple does; therefore it makes light 
of him, judging by the immediate appearances. 

In the stability of the truth nothing is shaken but 
what can and ought to be shaken. "Whose voice then 
shook the earth ; but now He hath promised, saying, Yet 
once more I shake not the earth only, but also heaven. 
And this word, Yet once more, signifieth the removing 
of those things that are shaken, as of things that are 
made, that those things which cannot be shaken may re- 
main. Wherefore we, receiving a kingdom which cannot 
be moved, let us have grace, whereby we may serve God 
acceptably, with reverence and godly fear." 

The disciple is solicitous for the welfare of all ; but he 
is not at work for the good of men to make a spectacle of 
himself, to win public applause. ' ' Remember them that 
are in bonds, as bound with them ; and them which suffer 
adversity, as being yourselves also in the body." The 
truth given the disciple comes form the truth itself, and 
not from man's hearsay. There is no phallic worship in 
truth. 



Truth Beyond Man's Philosophies 401 

The disciple is admonished not to hide his light under 
a bushel. "But to do good and to communicate forget 
not; for with such sacrifices God is well pleased." 

The disciple is urged to consider as he is led. "For 
consider Him that endured such contradictions of sin- 
ners against Himself, lest ye be wearied and faint in 
your minds." 

The man of the senses comes under the false teachings 
of that same man ; but the disciple is immune from them, 
being taught of God. "But there were false prophets 
also among the people, even as there shall be false teach- 
ers among you, who privily shall bring in damnable 
heresies, even denying the Lord that bought them, and 
bring upon themselves swift destruction." 

We now come to the principal test, dealing with the 
finished work, perfection, relative to the disciple. It is 
the subject of love; and is dealt with in the new com- 
mandment given by the Lord Jesus to His disciples. It 
is the crowning work, and the fulfillment of the law. The 
test of the disciple is the test of love. If he has it not he 
is a disciple in name only, though he understand all 
mysteries. This, without love, profits him nothing. 

Light and love go together. He who loves his brother 
walks in the light ; while the man that hates his brother 
is in darkness. He knows not the truth ; which was man- 
ifested in the Light that lighteth every man that cometh 
into the world. "He that saith he is in the light, and 
hateth his brother, is in darkness even until now. But 
he that loveth his brother abideth in the light, and there 
is none occasion of stumbling in him. He that hateth 
his brother is in darkness, and walketh in darkness, and 
knoweth not whither he goeth, because that darkness 
hath blinded his eyes. ' ' 



402 Pentecostal Movement Tested 

Absolute purity, without any allowance for lower 
tendencies and personal inclinations, is the proof of the 
children of light. ''Whosoever is born of God cannot 
commit sin, for his seed remaineth in him; and he can- 
not sin, because he is born of God. In this the children 
of God are manifest, and the children of the devil. ' ' 

That which indicates that one has passed from death 
to life is his love for the brethren. The Lord Jesus, by 
laying down His life for the salvation of the world, 
showed that He was from God. ' ' We know that we have 
passed from death unto life, because we love the breth- 
ren. He that loveth not his brother abideth in death. 
Whosoever hateth his brother is a murderer; and ye 
know that no murderer hath eternal life abiding in him. 
Hereby perceive we the love of God, because He laid 
down His life for us ; and we ought to lay down our 
lives for the brethren. But whoso hath this world 's good, 
and seeth his brother have need, and shutteth up his 
bowels of compassion from him, how dwelleth the love 
of God in him?" 

The novice is also against doing something outwardly 
when he is only at the starting place, for he begins to 
lose confidence in man's doings at that period; but he 
is not cognizant of the fact that his own mind is person- 
ally working even when it does not express that work 
outwardly. What the Lord hinders no man can bring 
to pass; and what the Lord has purposed no man can 
hinder. 

No exercise of man's human mind, in its running to 
and fro, will give it the truth. "Therefore thus saith 
the Lord God, Behold, I lay in Zion for a foundation 
a stone, a tried stone, a precious corner stone, 
a sure foundation: he that believeth shall not make 



Truth Beyond Man's Philosophies 403 

haste." He that believes does not make haste, for he 
waits for the guidance of the Lord. 

The natural man is beset by many troubles; but the 
disciple's rest is in the Lord. "For thus saith the Lord 
God, the Holy One of Israel ; In returning and rest shall 
ye be saved ; in quietness and in confidence shall be your 
strength: and ye would not." The man that searches 
for the Lord with his human mind does not find Him, 
but acquires that of his own. "I am sought of them that 
asked not for Me ; I am found of them that sought Me 
not: I said, Behold Me, behold Me, unto a nation that 
was not called by My name. ' ' 

Again, the mind of man is not the source of true 
knowledge. That mind is startled at hearing something 
true, because it thinks it already is in possession of true 
knowledge, although it knows nothing as does the dis- 
ciple. The disciple communicates truth to other disci- 
ples only when they are ready to hear it. This readiness 
calls it forth ; and the communicator and communicant 
both receive edification. Then it is not the person of the 
disciple that is teaching ; but it is the instruction of the 
Spirit. 

"What would be thought of a farmer who in seed-time 
should cast seed on the rocky ground of the hillside and 
the barren places of the land, instead of on the good 
ground ? So, to cast the seed of truth to the human mind 
would be no more reasonable, nor in line with righteous- 
ness than this. 

The common mind is ready to ascribe glory and honor 
to any and everything instead of Him to whom these 
belong. It looks to a book for the truth; but he that at 
first received the true testimony did not get it from a 
book. 



404 Pentecostal Movement Tested 

The disciple's faith is meant to have added to it vir- 
tue, knowledge, temperance, patience, godliness, broth- 
erly kindness and charity. These make the disciple to 
abound in fruitfulness. 

There is a wide chasm between the statement and the 
attainment in man's cosmic philosophy, where he claims 
to be one with the Lord, before he has come to the end 
of himself. The volubility of that man's tongue is not 
the truth, as he thinks. 

Man's mind deals not with "the substance of things 
hoped for and the evidence of things not seen." This 
it classifies as an evident contradiction. And it is, 
to it; but not to the disciple of truth. The disciple can 
slash man's knowledge with the sword of the Spirit; it 
makes no difference whether that knowledge is called 
scientific, philosophic or religio-sectarian. But man's 
mind still keeps on holding to its own ideas. That mind 
is representative of the beast that all the world wonders 
after. It is that which man highly esteems with his mind 
and sense-perceptions. The world wonders at the great- 
ness and glamor of man's attainments. But in the final 
reckoning the besom of truth sweeps it all away, leaving 
nothing but the truth. 

In the natural man's philosophies his statements are 
not so much questioned as the veracity of the man him- 
self. It is with those statements the same as if the 
shadow of a man went about representing itself as the 
man, and doing business contrary to the man himself. 

The disciple who does not go the way of man 's mind is 
he who has grown up to the stature of the truth. Where 
there is an ear to hear, as in the young disciple begin- 
ning to emerge into the light, it calls forth the word in 
that disciple who is farther along in growth. 



Truth Beyond Man's Philosophies 4.05 

The disciple does not believe every spirit, knowing 
that there are lying spirits that come with the unreliable 
interpretations of man's knowledge. "Beloved, believe 
not every spirit, but try the spirits whether they are of 
God; because many false prophets are gone out into the 
world. Hereby know ye the Spirit of God : every spirit 
that confesseth that Jesus Christ is come in the flesh is 
of God. And every spirit that confesseth not that Jesus 
Christ is come in the flesh is not of God. And this is 
that spirit of Antichrist whereof ye have heard that it 
should come ; and even now already is in the world. ' ' 

It is utterly impossible for the man of the senses to 
hear the truth spoken by the disciple ; for the hearing of 
the truth is the proof of the disciple. "Ye are of God, 
little children, and have overcome them ; because greater 
is He that is in you than he that is in the world. They 
are of the world ; therefore speak they of the world and 
the world heareth them. We are of God : he that know- 
eth God heareth us ; he that is not of God heareth not us. 
Hereby know we the Spirit of truth and the spirit of 
error. Beloved, let us love one another; for love is of 
God; and everyone that loveth is born of God and 
knoweth God. He that loveth not knoweth not God; 
for God is love." 

There is nothing impossible with God; and likewise 
the disciple has power over all the control to which the 
natural man is subject. The truth is as much separated 
from man's mind as is the shadow from the light. The 
disciple has eternal life; while man's shadowy life is of 
but few days and those full of trouble. Strictly speak- 
ing, this man cannot even speculate about the life 
immortal : it is beyond him. ' * These things have I writ- 
ten unto you that believe on the name of the Son of God, 
that ye may know that ye have eternal life, and that ye 



406 Pentecostal Movement Tested 

may believe on the name of the Son of God. And this is 
the confidence that we have in Him, that if we ask 
anything according to His will He heareth us. ' ' 

The disciple has the Adversary overcome, but not by 
the help of the person of man. "He that hath an ear, 
let him hear what the Spirit saith unto the churches: 
To him that overcometh will I give to eat of the tree of 
life, which is in the midst of the paradise of God." 
After the disciple has been given to eat of the tree of 
life, he will not believe in the tree of the knowledge of 
good and evil, partaken of by the man of the senses. 

The truth is occult to man's mind, but never to itself. 
That mind looks for the evidence of tlie truth, instead of 
truth itself; and it does not comprehend even the evi- 
dence. The Apostle said, "I would that ye all spake 
with tongues ; ' ' not for the sign 's sake however, but for 
the edification of true communication. The disciple does 
not belong to man's doctrines, nor go by their names. 
"He that hath an ear, let him hear what the Spirit 
saith unto the churches: To him that overcometh will 
I give to eat of the hidden manna, and will give him a 
white stone, and in the stone a new name written, which 
no man knoweth saving he that receiveth it." 

Instead of man 's mind being the means of gaining the 
truth, it must itself be overcome before the truth can be 
received. ' ' Him that overcometh will I make a pillar in 
the temple of My God, and he shall go no more out ; and 
I will write upon him the name of My God, and the name 
of the city of My God, which is New Jerusalem, which 
cometh down out of heaven from My God: and I will 
write upon him My new name." 

None but the Lord can preserve the disciple from 
deception of the outcome of the knowledge of the man 
of the senses in his religious dogmas, the devices of his 



Truth Beyond Man's Philosophies 407 

sciences, and the vain deceit of his philosophies. "And 
he doeth great wonders, so that he maketh fire come down 
from heaven on the earth in the sight of men; and 
deceiveth them that dwell on the earth by means of those 
miracles which he had power to do in the sight of the 
beast ; saying to them that dwell on the earth, that they 
should make an image to the beast which had the wound 
by a sword and did live." 

Even the disciple is prone to want to worship the 
messenger of the truth, instead of the Almighty God 
back of the messenger Who sent him. "And he saith 
unto me, Write, Blessed are they which are called unto 
the marriage supper of the Lamb. And he saith unto me, 
These are the true sayings of God. And I fell at 
his feet to worship him. And he said unto me, See thou 
do it not : I am thy fellow-servant, and of thy brethren 
that have the testimony of Jesus : worship God. For the 
testimony of Jesus is the spirit of prophecy." 

The disciples are made like their Master; but their 
Master is not the person of man, but the Spirit of truth. 
"To him that overcometh will I grant to sit with Me in 
My throne; even as I also overcame and am set down 
with My Father in His throne." 

The human mind, of itself, instead of edifying the 
disciple, would subvert what the disciple receives, to the 
creation of more divisions and subdivisions of man's 
head-knowledge. In truth, there are not different 
brands of good, as in man's head-knowledge. The good 
of truth is one and never changes. It is from the Divine 
goodness itself. "I am Alpha and Omega, the begin- 
ning and the end, the first and the last. Blessed are they 
that do His commandments, that they may have right 
to the tree of life, and may enter in through the gates 



408 Pentecostal Movement Tested 

into the city." This entrance is not by the tree of the 
knowledge of good and evil from which man feeds. 

The man of the senses does not like the final result of 
his actions. He admits that the old house will be razed 
to the ground, but does not want his foundation dug up. 
He would build again on the same foundation. This is 
the main difference between the disciple and the man of 
the senses. 

The disciple is as one living in an old house while 
having a new abode builded for him — a house not made 
with hands, eternal, in the heavens. The mind of man 
criticises the old house of the disciple, not seeing the 
true edifice or new building, with another foundation 
than that of the natural man. 

The man of the senses raises an imitation mansion, 
pleasing to the senses, with a substantial-appearing 
facade, the abutments of its pilasters and its fluted 
columns heading up in entablatures that add to its 
beauty. The whole superstructure is an admirable 
appearance to the senses. The natural man has encom- 
passed it with a wall for protection. The windows of 
his mansion have rods of steel resting upon embrasures. 
The sense-man considers this house a strong citadel. 
But it is no stronger than its foundation, which is 
of sand, and its walls are daubed with untempered 
mortar, awaiting the test of the storm, which will cause 
the whole structure to fall. 

The spiritual building of the disciple is not seen by 
the man of the senses ; for it is not made after the law 
of a carnal commandment, but after the power of an 
endless life; with the imbedded Rock of Truth for its 
foundation, and the structure is built of lively stones, 
Jesus Christ Himself being the chief corner stone. 



Truth Beyond Man's Philosophies 409 

The natural man is in the path of death, and his 
delectable things hold him there. Even the disciple in 
his nascent or rudimental state, who is taken up with 
gifts instead of their Giver, is not on the final road of 
truth leading to his eternal home. This "more excellent 
way" is charity — it is the way of love and of mercy. 
"Now unto Him that is able to keep you from falling, 
and to present you faultless before the presence of His 
glory with exceeding joy: to the only wise God our 
Savior, be glory and majesty, dominion and power, both 
now and ever." 



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